The Early Church’s Acceptance of the Deuterocanonical Books

Quotes From the Early Fathers

"Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might He established all things, and by His word He can overthrow them. 'Who shall say unto Him, What hast thou done ? or, Who shall resist the power of His strength?'[Wisdom 12:12,ll:22] When and as He pleases He will do all things, and none of the things determined by Him shall pass away? All things are open before Him, and nothing can be hidden from His counsel. 'The heavens declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.'[Ps. 19:1-3]"
Clement of Rome,To the Corinthians, 27:5(c A.D. 80),in ANF,I:12

"Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because 'alms delivers from death.'[Tobit 4:10,12:9] Be all of you subject one to another?[1 Pt 5:5] having your conduct blameless among the Gentiles,'[1 Pt 2:12] that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed![Isa 52:5] Teach, therefore, sobriety to all, and manifest it also in your own conduct.
Polycarp,To the Phillipians,10(A.D. 135),in ANF,I:35

" 'Be just in your judgement':[Deut 1:16,17 Prov 31:9] make no distinction between man and man when correcting transgressions. Do not waver in your decision. 'Do not be one that opens his hands to receive, but shuts them when it comes to giving'[Sirach 4:31]"
Didache,4:3-5(A.D. 140),in ACW,VI:17

"Melito to his brother Onesimus, greeting: Since thou hast often, in thy zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and hast also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing thy zeal for the faith, and thy desire to gain information in regard to the word, and knowing that thou, in thy yearning after God, esteemest these things above all else, struggling to attain eternal salvation. 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 off 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."
Melito of Sardes,Fragment in Eusebius' Ecclesiatical History,4:26(A.D. 177),in NPNF2,I:206

"[New Testament books…] The Epistle of Jude, indeed, and two belonging to the above-named John–or bearing the name of John–are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour."
Muratorian Fragment(A.D. 200),in ANF,V:603-604

"What, then, again says the prophet? 'The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,'[Ps. 22:17,118:12] and 'upon my garment they cast lots.'[Ps. 22:19] Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, 'Woe to their soul, because they have counselted an evil counsel against themselves,[Isa. 3:9] saying, Let us bind the just one, because he is displeasing to us.'[Wisdom 2:12] And Moses also says to them, 'Behold these things, saith the Lord God: Enter into the good land which the Lord sware [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey.'[Ex. 33:1, Lev. 20:24]"
Epistle of Barnabas,6(A.D. 74),in ANF,I:140

"And when these things are done, he says, 'God will remove men far away, and those that are left shall multiply in the earth.'[Isa. 6:12] 'And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves.'[Isa. 65:21] For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one. For it is in reference to them that the prophet says: 'And those that are left shall multiply upon the earth,' And Jeremiah the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, "Look around Jerusalem towards the east, and behold the joy which comes to thee from God Himself. Behold, thy sons shall come whom thou hast sent forth: they shall come in a band from the east even unto the west, by the word of that Holy One, rejoicing in that splendour which is from thy God. O Jerusalem, put off thy robe of mourning and of affliction, and put on that beauty of eternal splendour from thy God. Gird thyself with the double garment of that righteousness proceeding from thy God; place the mitre of eternal glory upon thine head. For God will show thy glory to the whole earth under heaven. For thy name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold thy sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from thee, while they were drawn away by the enemy. God shall bring them in to thee, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him.'[Baruch(reckoned as part of Jeremiah) 4:36-5:9]"
Irenaeus,Against Heresies,V:35:1(A.D. 180),in ANF,I:565

"Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, 'No man sees us,' shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: 'O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust perverted thy heart.'[Daniel 13:56-Susanna] Thou that art waxen old in wicked days, now thy sins which thou hast committed aforetime are come to light; for thou hast pronounced false judgments, and hast been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord saith, The innocent and the righteous shalt thou not slay.'[Daniel 13:52-53-Susanna] Of whom also did the Lord say: "But if the evil servant shall say in his heart, My lord delayeth his coming, and shall begin to smite the man-servants and maidens, and to eat and drink and be drunken; the lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers.' [Matt 24:48] "
Irenaeus,Against Heresies,IV:26:3(A.D. 180),in ANF,I:497

"For, when one reads of God as being 'the searcher and witness of the heart;'[Wisdom 1:6] when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, 'Why think ye evil in your hearts?'[Matt 9:4] when David prays 'Create in me a clean heart, O God,'[Ps 51:12] and Paul declares, 'With the heart man believeth unto righteousness,'[Romans 10:10] and John says, 'By his own heart is each man condemned;'[1 John 3:20] when, lastly, 'he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart,'[Matt 5:28]–then both points are cleared fully up, that there is a directing faculty of the soul…"
Tertullian,On the Soul,15(A.D. 197),in ANF,III:194

"Our instruction comes from 'the porch of Solomon,' who had himself taught that 'the Lord should be sought in simplicity of heart.'[Wisdom 1:1]"
Tertullian,Prescription Against the Heretics,7(A.D. 200),in ANF,III:246

"For they remembered also the words of Jeremias writing to those over whom that captivity was impending: 'And now ye shall see borne upon (men's) shoulders the gods of the Babylonians, of gold and silver and wood, causing fear to the Gentiles. Beware, therefore, that ye also do not be altogether like the foreigners, and be seized with fear while ye behold crowds worshipping those gods before and behind, but say in your mind, Our duty is to worship Thee, O Lord.'[Baruch 6:3] Therefore, having got confidence from God, they said, when with strength of mind they set at defiance the king' s threats against the disobedient: 'There is no necessity for our making answer to this command of yours. For our God whom we worship is able to deliver us from the furnace of fire and from your hands; and then it will be made plain to you that we shall neither serve your idol, nor worship your golden image which you have set up.'[Daniel 3:16]"
Tertullian,Scorpiace,8(A.D. 205),in ANF,III:246

"At this stage some rise up, saying that the Lord, by reason of the rod, and threatening, and fear, is not good; misapprehending, as appears, the Scripture which says, 'And he that feareth the Lord will turn to his heart;'[Sirach 21:6] and most of all, oblivious of His love, in that for us He became man. For more suitably to Him, the prophet prays in these words: 'Remember us, for we are dust;'[Ps 103:14] that: is, Sympathize with us; for Thou knowest from personal experience of suffering the weakness of the flesh. In this respect, therefore, the Lord the Instructor is most good and unimpeachable, sympathizing as He does from the exceeding greatness of His love with the nature of each man. 'For there is nothing which the Lord hates.'[Wisdom 11:24] For assuredly He does not hate anything, and yet wish that which He hates to exist Nor does He wish anything not to exist, and yet become the cause of existence to that which He wishes not to exist. Nor does He wish anything not to exist which yet exists. If, then, the Word hates anything, He does not wish it to exist. But nothing exists, the cause of whose existence is not supplied by God. Nothing, then, is hated by God, nor yet by the Word. For both are one–that is, God. For He has said, 'In the beginning the Word was in God, and the Word was God.'[John 1:1]"
Clement of Alexandria,The Instructor,I:8(A.D. 202),in ANF,II:225

"And again He says, 'Come all to Me, who labour, and are heavy laden, and I will give you rest;'[Matt 11:28] and that which is added the Lord speaks in His own person. And very clearly He calls to goodness by Solomon, when He says, 'Blessed is the man who hath found wisdom, and the mortal who hath found understanding.'[Prov 3:13] 'For the good is found by him who seeks it, and is wont to be seen by him who has found it.'[Prov 2:4,5;3:15] By Jeremiah, too, He sets forth prudence, when he says, 'Blessed are we, Israel; for what is pleasing to God is known by us'[Baruch 4:4]–and it is known by the Word, by whom we are blessed and wise. For wisdom and knowledge are mentioned by the same prophet, when he says, 'Hear, O Israel, the commandments of life, and give ear to know understanding.'[Baruch 3:9] By Moses, too, by reason of the love He has to man, He promises a gift to those who hasten to salvation. For He says, 'And I will bring you into the good land, which the Lord sware to your fathers.' [Deut 31:20]"
Clement of Alexandria,The Instructor,I:8(A.D. 202),in ANF,II:232-233

"[H]aving heard the Scripture which says, 'Fasting with prayer is a good thing.'[Tobit 12:8]"
Clement of Alexandria,The Stromata,6:12(A.D. 202),in ANF,II:503

"But they said, 'We will not come forth: neither will we do the king's commandment; we will die in our innocency: and he slew of them a thousand souls.'[1 Macc 2:33] The things, therefore, which were spoken to the blessed Daniel are fulfilled: 'And my servants shall be afflicted, and shall fall by famine, and by sword, and by captivity.'[Dan. 11:33] Daniel, however, adds: 'And they shall be holpen with a little help.' For at that time Matthias arose, and Judas Maccabaeus, and helped them, and delivered them from the hand of the Greeks."
Hippolytus,Commentary on Daniel,2:32(A.D. 204),in ANF,V:183

"What is narrated here, happened at a later time, although it is placed before the first book (at the beginning of the book[of Daniel]. For it was a custom with the writers to narrate many things in an inverted order in their writings….To all these things, therefore, we ought to give heed, beloved, fearing lest any one be overtaken in any transgression, and risk the loss of his soul, knowing as we do that God is the Judge of all; and the Word Himself is the Eye which nothing that is done in the world escapes. Therefore, always watchful in heart and pure in life, let us imitate Susannah."
Hippolytus,Commentary on Daniel,6:1,61(A.D. 204),in ANF,V:191,194

" 'For even now the angel of God.' He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias[Tobit 3:17] and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both."
Hippolytus,Commentary on Daniel,6:55(A.D. 204),in ANF,V:193

" '[T]he prophet says, "The ungodly said, reasoning with themselves, but not aright," that is, about Christ, "Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our doings and words, and upbraideth us with our offending the law, and professeth to have knowledge of God; and he calleth himself the Child of God.'[Wisdom 2:1,12,13] And then he says, 'He is grievous to us even to behold; for his life is not like other men's, and his ways are of another fashion. We are esteemed of him as counterfeits, and he abstaineth from our ways as from filthiness, and pronounceth the end of the just to be blessed.[Wisdom 2:15,16]"
Hippolytus,Against the Jews,65(ante A.D. 235),in ANF,V:218-9

"But the case stands not thus; for the Scriptures do not set forth the matter in this manner. But they make use also of other testimonies, and say, Thus it is written: 'This is our God, and there shall none other be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant (son), and to Israel His beloved. Afterward did He show Himself upon earth, and conversed with men.'[Baruch 3:25-38]"
Hippolytus,Against the Noetus,2(A.D. 210),in ANF,V:224

" '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, Dabreiamein, 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, Me-loth; 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[Baruch 6]; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel."
Origen,Canon of the Hebrews,Fragment in Eusebius' Church History,6:25[A.D. 244],in NPNF2,I:272

"In all these cases consider whether it would not be well to remember the words, 'Thou shalt not remove the ancient landmarks which thy fathers have set.' Nor do I say this because I shun the labour of investigating the Jewish Scriptures, and comparing them with ours, and noticing their various readings. This, if it be not arrogant to say it, I have already to a great extent done to the best of my ability, labouring hard to get at the meaning in all the editions and various readings; while I paid particular attention to the interpretation of the Seventy, lest I might to be found to accredit any forgery to the Churches which are under heaven, and give an occasion to those who seek such a starting-point for gratifying their desire to slander the common brethren, and to bring some accusation against those who shine forth in our community."
Origen,To Africanus,5(ante A.D. 254),in ANF,IV:387
In Origen's epistle to Julius Africanus he defends the canonicity of Susanna [Daniel 13], Bel and the Dragon[Daniel 14], the prayers of Azarias[Daniel 3], and the hymn of praise of the three youths in the fiery furnace[Daniel 3].

"And I make it my endeavour not to be ignorant of their various readings, lest in my controversies with the Jews I should quote to them what is not found in their copies, and that I may make some use of what is found there, even although it should not be in our Scriptures. For if we are so prepared for them in our discussions, they will not, as is their manner, scornfully laugh at Gentile believers for their ignorance of the true reading as they have them."
Origen,To Africanus,5(ante A.D. 254),in ANF,IV:387

"[A]s is written in the book of Tobit: 'It is good to keep close the secret of a king, but honourable to reveal the works of God,'[Tobit 12:7]–in a way consistent with truth and God's glory, and so as to be to the advantage of the multitude."
Origen,Against Celsus,5:19(A.D. 248),in ANF,IV:551

"But he ought tp know that those who wish to live according to the teaching of Sacred Scripture understand the saying, 'The knowledge of the unwise is as talk without sense,'[Sirach 21:18] and have learnt 'to be ready always to give an answer to everyone that asketh us a reason for the hope that is in us.'[1 Pt 3:15] "
Origen,Against Celsus,7:12(A.D. 248),in ANF,IV:615

"But that we may believe on the authority of holy Scripture that such is the case, hear how in the book of Maccabees, where the mother of seven martyrs exhorts her son to endure torture, this truth is confirmed; for she says, ' ask of thee, my son, to look at the heaven and the earth, and at all things which are in them, and beholding these, to know that God made all these things when they did not exist.'[2 Maccabees 7:28]"
Origen,Fundamental Principles,2:2(A.D. 230),in ANF,IV:270

"[T]he Wisdom of Solomon, a work which is certainly not esteemed authoritative by all. In that book, however, we find written as follows: "For thy almighty hand, that made the world out of shapeless matter, wanted not means to send among them a multitude of bears and fierce lions.'[Wisdom 11:17]"
Origen,Fundamental Principles,2:2(A.D. 230),in ANF,IV:270

"And, forsooth, when we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died."
Origen,To Africanus,4(ante A.D. 254),in ANF,IV:387

"For since it is written, 'God did not make death, neither hath He pleasure in the destruction of the living,'[Wisdom 1:13]"
Cyprian,Epistle 51/55:22(A.D. 252),in ANF,V:333

"[T]his the faith of the sacred Scripture assures us, and in telling us how such as these prayed, gives an example which we ought to follow in our prayers, in order that we may be such as they were: 'Then these three,' it says, 'as if from one mouth sang an hymn, and blessed the Lord.'[3 Youths-Daniel 3:51]"
Cyprian,Treatise 4,8(A.D. 252),in ANF,V:449

"And thus Holy Scripture instructs us, saying, 'Prayer is good with fasting and almsgiving.'[Tobit 12:8]
Cyprian,Treatise 4,32(A.D. 252),in ANF,V:456

"Holy Scripture teaches and forewarns, saying, 'My son, when thou comest to the service of God, stand in righteousness and fear, and prepare thy soul for temptation.'[Sirach 2:1,4] And again: 'In pain endure, and in thy humility have patience; for gold and silver is tried in the fire, but acceptable men in the furnace of humiliation.'[Sirach 2:5]"
Cyprian,Treatise 7,9(A.D. 252),in ANF,V:471

"Also in Daniel: 'There was a man dwelling in Babylon whose name was Joachim; and he took a wife by name Susanna, the daughter of Helchias, a very beautiful woman, and one that feared the Lord. And her parents were righteous, and taught their daughter according to the law of Moses.'[Susanna-Daniel 13:1-3]. Moreover, in Daniel: 'And we are lowly this day in all the earth because of our sins, and there is not at this time any prince, or prophet, or leader, or burnt-offering, or oblation, or sacrifice, or incense, or place to sacrifice before Thee, and to find mercy from Thee. And yet in the soul and spirit of lowliness let us be accepted as the burnt-offerings of rams and bulls, and as it were many thousands of lambs which are fattest. If our offering may be made in Thy presence this day, their power shall be consumed, for they shall not be ashamed who put their trust in Thee. And now we follow with our whole heart, and we fear and seek Thy face. Give us not over unto reproach, but do with us according to Thy tranquillity, and according to the multitude of Thy mercy deliver us.'[3 Youths-Daniel 3:37-43]"
Cyprian,Testimonies,20(ante A.D. 258),in ANF,V:540

"In the Gospel according to John: 'No one can receive anything, except it were given him from heaven.'[John 3:27] Also in the first Epistle of Paul to the Corinthians: 'For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?'[1 Cor 4:7] Also in the first of Kings: 'Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge.'[1 Sam 2:4] Also in the same place: 'The bow of the mighty men has been made weak, and the weak are girt about with strength.'[1 Sam 2:5] Of this same thing in the Maccabees: 'It is just to be subjected to God, and that a mortal should not think things equal to God.'[2 Macc 9:12] Also in the same place: 'And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished.'[1 Macc 2:62,63] "
Cyprian,Treatises,12:3:4(A.D. 248),in ANF,V:533

"In Genesis: 'And God, tempted Abraham, and said to him, Take thy only son whom thou lovest, Isaac, and go into the high land, and offer him there as a burnt-offering on one of the mountains of which I will tell thee.'[Gen 22:1,2] Of this same thing in Deuteronomy: 'The Lord your God proveth you, that He may know if ye love the Lord your God with all your heart, and with all your soul.'[Deut 13:3] Of this same thing in the Wisdom of Solomon: 'Although in the sight of men they suffered torments, their hope is full of immortality; and having been in few things distressed, yet in many things they shall be happily ordered, because God tried them, and found them worthy of Himself. As gold in the furnace He proved them, and as a burnt-offering He received them. And in their time there shall be respect of them; they shall judge the nations, and shall rule over the people; and their Lord shall reign for ever.'[Wisdom 3:4-8] Of this same thing in the Maccabees: 'Was not Abraham found faithful in temptation, and it was accounted unto him for righteousness?'[1 Macc 2:52]"
Cyprian,Treatises,12:3:15(A.D. 248),in ANF,V:537

"[T]hat they worship Him alone, saying: 'O king Nebuchodonosor, there is no need for us to answer thee in this matter. For the God whom we serve is able to deliver us out of the furnace of burning fire; and He will deliver us from thy hands, O king. And if not, be it known unto thee, that we do not serve thy gods, and we do not adore the golden image which thou hast set up.'[Dan 3:16-18] And Daniel, devoted to God, and filled with the Holy Spirit, exclaims and says: 'I worship nothing but the Lord my God, who founded the heaven and the earth.'[Dan 14:5 Bel & Dragon] Tobias also, although under a royal and tyrannical slavery, yet in feeling and spirit free, maintains his confession to God, and sublimely announces both the divine power and majesty, saying: 'In the land of my captivity I confess to Him, and I show forth His power in a sinful nation.'[Tobit 13:6]"
Cyprian,Treatises,11:11(A.D. 257),in ANF,V:503

"But listen to the divine oracles: 'The works of the Lord are in judgment; from the beginning, and from His making of them, He disposed the parts thereof. He garnished His works for ever, and their principles unto their generations.'[Sirach 16:24-25]"
Dionysius the Great,On Nature,3(ante A.D. 265),in ANF,VI:86

"He is a Spirit–for says He, 'God is a Spirit'[John 4:24]–fittingly again is Christ called Breath; for 'He,' saith He, 'is the breath of God's power.'[Wisdom 7:25]"
Dionysius the Great,To Dionsyius of Rome,4(ante A.D. 265),in ANF,VI:92

"Solomon also shows that it is the Word of God, and no other, by whose hands these works of the world were made. 'I,' He says, 'came forth out of the mouth of the Most High before all creatures: I caused the light that faileth not to arise in the heavens, and covered the whole earth with a cloud. I have dwelt in the height, and my throne is in the pillar of the cloud.'[Sirach 24:3-5]"
Lactanius,Institutions,4:8(A.D. 310),in ANF,VII:107

"Therefore, I do not think men ought to be considered pious who presume to investigate this subject, in disobedience to the injunction, 'Seek not what is too difficult for thee, neither enquire into what is too high for thee.'[Sirach 3:21] For if the knowledge of many other things incomparably inferior is beyond the capacity of the human mind, and cannot therefore be attained, as has been said by Paul, 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared far them that lave Him'[1 Cor 2:9], and as God also said to Abraham, that the stars could not be numbered by him; and it is likewise said,' Who shall number the grains of sand by the sea-shore, or the drops of rain?'[Sirach 1:2]"
Alexander of Alexandria,To brother Alexander, fragment in Theodoret of Cyrus' Ecclesiastical History,1:3(A.D. 324),in NPNF2,III:37

"For this was accomplished at that time, when the venerable and aged Eleazar was slain, and the sons of the blessed Samuna, seven in number,[ref 2 Maccabees 6:18-31] and when Judas (Maccabeus) and his brethren were struggling on behalf of their people[ref 2 Maccabees 5:27]"
Aphraates the Persian Sage,Demonstrations,5:19(A.D. 345),in NPNF2,XIII:359

"He leads away to himself the wealthy, the sons of luxury; And 'they leave their possessions as the waves of the sea.'[Sirach 29:17]"
Aphraates the Persian Sage,Demonstrations,22:7(A.D. 345),in NPNF2,XIII:404

"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[1-5] and Lamentations and the Epistle[of Jeremiah-Baruch 6]; then Ezekiel, and the Book of Daniel, the twenty-second of the Old Testament."
Cyril of Jerusalem,Catechetical Lectures,4:33(A.D. 350),in NPNF2,VII:27

"The Divine Nature then it is impossible to see with eyes of flesh: but from the works, which are Divine, it is possible to attain to some conception of His power, according to Solomon, who says, 'For by the greatness and beauty of the creatures proportionably the Maker of them is seen'[Wisdom 13:5]. He said not that from the creatures the Maker is seen, but added proportionably. For God appears the greater to every man in proportion as he has grasped a larger survey of the creatures: and when his heart is uplifted by that larger survey, he gains withal a greater conception of God. Wouldest thou learn that to comprehend the nature of God is impossible? The Three Children in the furnace of fire, as they hymn the praises of God, say 'Blessed art thou that beholdest the depths, and sittest upon the Cherubim'[Daniel 3:55-Three Youths]."
Cyril of Jerusalem,Catechetical Lectures,9:2,3(A.D. 350),in NPNF2,VII:51

"[L]earn from this instance the mightiness of God: for 'He hath numbered the drops of rain'[Job 26:27], which have been poured down on all the earth, not only now but in all time. The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze stedfastly upon the sun, and then curiously scan the Lord of the sun. 'Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon'[Sirach 3:20,21]."
Cyril of Jerusalem,Catechetical Lectures,6:4(A.D. 350),in NPNF2,VII:34

"Hear the Prophet saying, 'This is our God, none other shall be accounted of in comparison with Him. He hath found out every way of knowledge, and given it to Jacob His servant, and to Israel His beloved. Afterwards He[she] was seen on earth, and conversed among men'[Baruch 3:36-38]."
Cyril of Jerusalem,Catechetical Lectures,9:15(A.D. 350),in NPNF2,VII:68

"He says to Daniel; young though thou be, convict old men infected with the sins of youth; for it is written, 'God raised up the Holy Spirit upon a young stripling'[Daniel 13:45-Susanna]"
Cyril of Jerusalem,Catechetical Lectures,16:31(A.D. 350),in NPNF2,VII:123

"For when they speak against the ascension of the Saviour, as being impossible, remember the account of the carrying away of Habakkuk: for if Habakkuk was transported by an Angel, being carried by the hair of his head[Daniel 14-Bel & the Dragon], much rather was the Lord of both Prophets and Angels, able by His own power to make His ascent into the Heavens on a cloud from the Mount of Olives."
Cyril of Jerusalem,Catechetical Lectures,14:25(A.D. 350),in NPNF2,VII:101

"[T]he Old Testament is reckoned as consisting of twenty-two books…so that of Moses there be five books…with the Lamentations and the Letter[Baruch 6-Epistle of Jeremiah], and Daniel…bringing the number of the books to twenty-two. It is to be noted also that by adding to these Tobias and Judith, there are twenty-four books, corresponding to the number of letters used by the Greeks."
Hilary of Poitiers,Prologue to the Psalms,15(A.D. 365),in JUR, 1:383

The Acceptance of The LXX and the "Apocrypha" booksin First Century Judea

It is not uncommon to hear the the Protestant argument:

"The Septuagint and the "Apocrypha" books were never accepted or used by the first Century Jews in Judea."

Portions of the LXX were found in Judea among the Dead Sea Scrolls… which dated to before 70 A.D. Some examples are those found in Cave 4, 119LXXLev. 120papLXX Lev. 121LXXNum. 122LXXDuet. And then there is Q9 [a unidentified Greek LXX text], found in Cave Nine.

In addition to these fragments, is the Greek papyrus fragment found in Cave 7, LXXExod. Qumran cave 7 has also produced many smaller Greek [LXX] fragments, the identifications of which are still debated or unclassified. Dr Emanuel Tov suggests the following  identifications for some of these First  century B.C. Greek fragments:

7Q4 Numbers 14.23-24
7Q5 Exodus 36.10-11; Numbers 22.38
7Q6.1 Psalm 34.28; Proverbs 7.12-13
7Q6.2 Isaiah 18.2
7Q8 Zechariah 8.8; Isaiah 1.29-30; Psalm 18.14-15; Daniel 2.43; Qohelet 6.3 

Among these portions of the LXX were found partial scrolls of what some term the "Apocrapha" books:

4Q478 [Tobit] 4Q383 7QLXXEpJer. [Epistle Jeremiah] to list a few.

It is important to note that in the caves of the Qumran [the "Dead sea scrolls" findings] was found copy [scroll 2QSir] a of the book of Ecclesiasticus (The Wisdom of ben Sira) in the Hebrew . Also A fragment [scroll 4Q551] The Story of Susanna [ch. 13 of the book of Dan.] in the Hebrew. And in cave four of the Qumran. fragments of the "apocrypha" book of Tobit were  found in Cave four. These fragments of the book of Tobit are in Aramaic [scrolls 4Q196-9] as well as Hebrew [scroll 4Q200].

It should be noted that the Qumran caves are not the only place in Judea were some of the "Apocrypha" books have been found. Another example is the copy of the book of Ecclesiasticus (The Wisdom of ben Sira) in the Hebrew was also found in the ruins of Masada. This scroll fragment dates from the early first century BC.

There are some who will try to argue That:

"The Essenes or Quaran sect were a strange group anyway and not really a part of main stream Judaism."

Through the Dead Sea Scrolls we are learning of 'Essene and the impact of Qumran's beliefs and practices on the early Church. Many scholars suggest that the Essenes influenced the preaching of John the Baptizer and the ministry of. Jesus himself. There are also several significant features of organization and structure common to Qumran and the early Church, especially the community's Overseer and the Council of the Twelve. The more we learn of the life and worship of the Essene community at Qumran, the more we will understand and appreciate the origins of Christianity.

If we read the New Testament we find that there was really no "main stream Judaism" as we think of it today, As the Protestant Scholar Dr Martin Abegg explains:

 "In modern Judaism and Christianity, a ‘sect’ is usually an offshoot of a larger religion and is frequently viewed as eccentric or deviant with respect to beliefs. But both scholars and laypeople would do well to remember that during the entire Qumran period, the Pharisees and Sadducees were as much ‘sects’ as the Essenes were! It was only from the second century CE [AD] onward that one type of Judaism— that of the Pharisees, the Rabbis—- became the standard for the Jewish People as a whole.

These issues are of less importance with respect to the biblical scrolls. For one thing, all scholars agree that none of the biblical texts ( such as Genesis or Isaiah) was actually composed at Qumran; on the contrary, they all originated before the Qumran period. It is also widely held that many or most of theses manuscripts were brought to Qumran from outside and were thus copied elsewhere. This means that the value of most biblical scrolls lies not in establishing precisely where they were written or copied, but rather in studying the textual forms they contain.[The Dead Sea Scrolls Bible, (C) 1999, pg. XVI]

We find a good example of the use of the LXX [which contained the "Apocrypha"] among the mainstream  Judean Jew's when we read in the Acts chapters 6,7. we read were St Stephen having been filled with the spirit [Acts 6:10] is dragged in before the Sanhedrin by a mob [Acts 6:12]. In the middle of his spirit filled address to the Jews St Stephen tells how Jacob brought his 75 descendants in to Egypt.

Acts 7:14-15 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. [seventy-five in all] So Jacob went down into Egypt, and died, he, and our fathers.

But, the Hebrew Manuscripts tell us Jacob brought his 70 descendants in to Egypt [Genesis 46:26-27 The Hebrew text also records "70" in   Deu.10:22 as well as Ex.1:5]. The Jewish Sanhedrin and Priests knew that Deuteronomy 4:2, 12:32; Psalm 12:6-7 and Proverbs 30:6 all forbid adding and subtracting from God's Word. So why were not the Jewish Sanhedrin and Priests outraged at St. Stephen claim of 75 descendants of Jacob? Why did they not look upon him as a "have looked upon him as a perverter of Scripture"? Yet when we read these verses we notice the Jews don’t even seem to blink at it. Never in any of these verse are there any suggestion whatever that their rage against St. Stephen in any way resulted from consternation over Stephen's having "perverted the Scriptures". They slew Stephen for confronting them with the person of the Lord Jesus - that He as Christ indeed and, rather than receive Him as such, they had murdered Him as their fathers had done to His predecessors, the prophets (Acts 7:51-53)!

The answer to this is simple, St Stephen quotes from a Greek LXX version of Genesis [46:26-27] in which five more names are listed [total of 75 names] than the Hebrew MT. The 5  names missing in the Hebrew text are preserved in the LXX at Genesis 46:20 where Machir, the son of Manasseh, and Machir's son Galaad (Hebrew = Gilead) are recorded along with Ephraim's two son's Taam (Hebrew = Tahan) and Sutalaam (Hebrew = Shuthelah) and his son Edom (Hebrew = Eran).

The Sanhedrin would not have contested Stephen’s statement if the LXX were in use and accepted among the Jews of Judea. The fact that the LXX was found among the dead sea scrolls shows this to be the case.

Do to the fact that both versions [LXX and the Hebrew] were in common use in the first century Judea, the Sanhedrin would not have been surprised or startled by Stephan’s statement. The question of "70" or "75" was not a point of major doctrine among the Jews, and apparently there were many Jews on either side of the issue.

If these books were gaining beginning to a wide acceptance by the Jew in Judea at the time of Christ, than why is it that the Jewish Rabbi at the counsel of Jamnia (90 A.D.) Rejected them?

We must Remember that much had changed in Judaism between the time of Christ and Jamnia in 90 A.D. Changes such as the spread of Christianity, the siege of Jerusalem, The decimation of the Essenes sect, the destruction of the Temple by the Romans, and end of the Jewish priesthood.

The dominate Jewish sect at the counsel of Jamnia were the Pharisees. The Pharisees were fanatically and vehemently opposed to ALL Hellenistic (Greek) influence on the Jewish  religion. Many of these books Protestants call "Apocrypha" were originally written in Greek, they were a accepted part of the Greek translation of the scriptures (LXX), and it was through the influence of this Alexandrian Greek translation that these books were achieving acceptance among the Jews in Judea.

Second the Pharisees apposed any canonical variations the Alexandrian LXX may have had with the older accepted listing of books. These variations include the "Apocrypha" books we are discussing.

A Quick Look at the Word "Apocrypha"

When dealing with the word "Apocrypha" many Protestants insist that it can only mean  "spurious and of  doubtful authenticity or authorship" they insist that the term in it self discredits these books.

The above scan is of Colossians 2: 3, from the  Alfred Marshall  interlinear.

It is useful to have these critics read Colossians 2:3:

"That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; In whom are HID all the treasures of wisdom and knowledge. (Colossians 2:2-3)

After they have read the text point out to them that the Greek term used for hid in these verse is "apo'kry'phos" (in the Romanized Greek), so we see that St Paul was calling the wisdom and knowledge of God, and of the Father, and of Christ as "Apocrypha". 

Was St. Paul calling God's wisdom and knowledge "spurious and of  doubtful authenticity" ? The answer is NO, for in the first century A.D. the term was applied to those thing that were for a select group and to special to before the general public, hence "concealed" from others.

Did Mary Remain a Virgin!

The Author starts his article with several quick unsupported attacks, each of which would make good topics for future refutations. Considering that each of these are unrelated to the topic in hand and are nothing more than the usual ignorant pop-shots, we shall proceed to the main topic of this article the virginity of Mary.  Our opponent’s comments will appear in red, while ours will remain in normal colored text.

PROT. ATTACK: In today's class we are going to deal with the virginity of Mary. The Catholic religion claims she remained a virgin FOREVER and never had other children. The Bible, on the other hand, says that she was a virgin when the Holy Ghost put Jesus in her womb. After Jesus was born, however, she and her husband Joseph had normal marital relations and other children. Let's take a look at what the BIBLE says:

ANSWER: Were Does the Bible say "After Jesus was born, however, she and her husband Joseph had marital relations and other children"? This is a Lie, it Doesn't, rather let us look at marries declaration to the angle in Luke 1:35 the original Greek says:

" …I AM NOT knowing  a man"

This is clearly not just a statement of her present condition, but a statement of her intention for on-going state of virginity of "prepetual virginity". In this article Let's look at what the BIBLE really says:  

PROT. ATTACK: Joseph had intimate relations with Mary after Jesus was born. He was her husband, what else would you expect?!

Matthew 1:24-25, Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not (NOTE: This means he did not have relations with her) TILL (NOTE: The Greek: heos, also translated into English as " till ") SHE HAD BROUGHT FORTH HER FIRSTBORN SON: and he called his name JESUS.

ANSWER: Please Note, "TILL She had brought forth her firstborn son". This means simply that up until the birth of Christ Mary Joseph had no relations. This does not state that after the birth of Christ they had relations, the author is attempting to read more into the verse than is present. St. Paul the Apostle writing to the Corinthians says, "Christ the first-fruits, afterward they that are Christ's, at his coming. Then comes the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority and power. For he must reign, till he has put all enemies under his feet" [1 Cor. 15:23-25]. Granted that the passage relates to our Lord's human nature, we do not deny that the words are spoken of Him who endured the cross and is commanded to sit afterwards on the right hand. What does he mean then by saying, "for he must reign, till he has put all enemies under his feet"? Is the Lord to reign only until His enemies begin to be under His feet, and once they are under His feet will He cease to reign? Of course His reign will then commence in its fullness when His enemies begin to be under His feet [cf. Luke 1:33, Rev. 11:15].

David also in the fourth Song of Ascent [Ps. 123] speaks thus, "Behold, as the eyes of servants look unto the hand of their master, as the eyes of a maiden unto the hand of her mistress, so our eyes look unto the Lord our God till he has mercy upon us" [Ps. 123:2] Will the prophet, then, look unto the Lord till he obtain mercy, and when mercy is obtained will he turn his eyes down to the ground? — although elsewhere he says, "Mine eyes fail for your salvation, and for the word of your righteousness" [Ps. 119:123].

"Michal the daughter of Saul had no children till the day of her death" (2 Sam. 6:23). Are we to assume she had children after her death? Or how about the raven that Noah released from the ark? The bird "went to and fro until the waters were dried up from the earth" (Gen. 8:7). In fact, as the story progresses, we see that the raven never returned at all.

There is also the burial of Moses. The book of Deuteronomy says that no one knew the location of his grave "until this present day" (Deut. 34:6, Knox). But we know that no one has known since that day either. Or how about this: "And they went up to mount Sion with joy and gladness, and offered holocausts, because not one of them was slain till they had returned in peace" (1 Macc. 5:54 ). Does this mean the soldiers were slain after they returned from battle?

Some Fundamentalists claim Jesus could not be Mary's "first-born" unless there were other children that followed him. But this shows ignorance of the way the ancient Jews used the term. For them it meant the child that opened the womb (Ex. 13:2, Num. 3:12). Under the Mosaic Law, it was the "first-born" son that was to be sanctified (Ex. 34:20). Did this mean the parents had to wait until a second son was born before they could call their first the "first-born"? Hardly. The first male child of a marriage was termed the "first-born" even if he turned out to be the only child of the marriage. This usage is illustrated by a funerary inscription discovered in Egypt. The inscription refers to a woman who died during the birth of her "first-born."

Living a celibate life within marriage was not unknown in Jewish tradition. It was told that Moses, who was married, remained continent the rest of his life after the command to abstain from sexual intercourse (Ex 19:15) given in preparation the seventy elders abstained thereafter from their wives after their call, and so did Eldad and Medad when the spirit of prophecy came upon them; indeed it was said that the prophets became celibate after the Word of the Lord communicated with them (Midrash Exodus Rabbah 19; 46.3; Sifre to Numbers 99 sect. 11; Sifre Zutta 81-82, 203-204; Aboth Rabbi Nathan 9, 39; Tanchuman 111, 46; Tanchumah Zaw 13; 3 Petirot Moshe 72; Shabbath 87a; Pesachim 87b, Babylonian Talmud).

Celibacy according to tradition

Elijah and Elisha were celibate al their lives (Zohar Hadash 2:1; Midrash Mishlei 30, 105, Pirke Rabbi Eliezer 33). When for the sake of the Torah (i.e., intense study in it), a rabbi would abstain from relations with his wife, it was deemed permissible, for he was then cohabiting with the Shekinah (the "Divine Presence") in the Torah (Zohar re Gn 1:27; 13:3 and Psalm 85:14 in the Discourse of Rabbi Phineas to Rabbis Jose, Judah, and Hiya).

It is well known that the rabbis spoke concerning the obligation of all males to be married and procreated: "He who abstains from procreation is regarded as though he had shed blood" (Rabbi Eliezer in Yebamoth 63b, Babylonian Talmud; see also Shulkhan Aruch (Code of Jewish Law) section Evenhar-Ezer 1:1,3,4). According to Yebamoth 62b, B.T. a man is only half a man without a wife, citing Genesis 5:2 where it is said: "Male and female He (God) created them and blessed them, and called their name Adam (lit. "Man").

Nevertheless, "if a person cleaves to the study of the Torah (i.e., dedicates all his time to it) like Simeon ben Azzai, his refusal to marry can be condoned" (Skulkhan Arukh EH 1:4). Rabbinic scholar Simeon ben Azzai (early second century A.D.) was extraordinary in his learning: "with the passing of Ben Azzai diligent scholars passed from the earth" (Sotah 9:15). He never married and was celibate all his life so as not to be distracted from his studies, and because he considered the Torah his wife, for who he always yearned with all his soul (Yebamoth 63b). He was an outstanding scholar (Kiddushin 20a, B.T.) and also renowned for his saintliness (Berakoth 57b, B.T.).

Other celibates

Jewish tradition also mentions the celibate Zenu'im (lit. "chaste ones") to whom the secret of the Name of God was entrusted, for they were able to preserve the Holy Name in "perfect purity" (Kiddushin 71a; Midash Ecclesiastes Rabbah 3:11; Yer. yoma 39a, 40a).

Those in hope of a divine revelation consequently refrained from sexual intercourse and were strict in matters of purity (Enoch 83:2; Revelation 14:2-5).

Philo (Apol. pro Judaeis 1X, 14-17), Josephus, (Antiq. XVIII. 21) and Hipploytus (Philosophumena IX, IV, 28a) wrote on the celibacy of the Jewish Essenes hundreds of years before the discovery of their settlements in Qumran by the Dead Sea.

Philo Judaeus (c. 20 B.C.-50 A.D.), a Jewish philosopher, described Jewish women who were virgins who have kept their chastity not under compulsion, like some Greek priestesses, but of their own free will in their ardent yearning for Wisdom. "Eager to have Wisdom for their life-mate, they have spurned the pleasures of the body and desire no mortal offspring but those immortal children which only the soul that is dear to God can bring forth to birth" (Philo, Cont. 68; see also Philo, Abr. 100).

For "the chaste are rewarded by receiving illumination from the concealed heavenly light" (Zohar 11. 229b-230a). Because "if the understanding is safe and unimpaired, free from the oppression of the iniquities or passions… it will gaze clearly on all that is worthy of contemplation" (Philo, Sob. 1.5). Conversely, "the understanding of the pleasure-loving man is blind and unable to see those things that are worth seeing… the sight of which is wonderful to behold and desirable" (Philo, Q. Gen.IV.245).

Joseph as celibate caretaker

As the recipient of the great revelation that what was conceived in the womb of Mary, his betrothed, was of the Holy Spirit and that the Child to be born was destined to save His people from their sins, surely Joseph knew that he was called to take care of Mary and her Child, the Messiah, for the rest of his life, which is why the angel told him to take Mary as his wife.

We may reasonable assume that Mary herself now shared with him all that the archangel Gabriel said to her. No less a Person than "the Son of God" (Lk 1:35) was to be entrusted to his care under the shelter of his humble home, now become the Holy of Holies.

Jewish tradition mentions that, although the people had to abstain from sexual relations with their wives for only three days prior to the revelation at Mount Sinai (Ex 19:15), Moses chose to remain continent the rest of his life with the full approval of God. The rabbis explained that this was so because Moses knew that he was appointed to personally commune with God, not only at Mount Sinai but in general throughout the forty years of sojourning in the wilderness. For this reason Moses kept himself "apart from woman," remaining in the sanctity of separation to be at the beck and call of God at all times; they cited God's command to Moses in Deuteronomy 5:28 (Midrash Exodus Rabbah 19:3 and 46.3).

Again, we may be sure that Saint Joseph remained celibate all his life because throughout his married years he was in daily attendance and communication with Jesus, the incarnate Word of God.

PROT. ATTACK: Jesus' unbelieving neighbors were stupified by His power because they knew His whole family–His mother, Joseph, His SISTERS, and His BROTHERS. When these unbelievers referred to Jesus' brothers and sisters they were in no wise be referring to His disciples. It is obvious that they were talking about His physical family who they all knew and grew up with.

Mark 6:3 Is not this [referring to Jesus] the carpenter, THE SON of Mary, the BROTHER of James, and Joses, and of Judas, and Simon? and are not HIS SISTERS here with us? And they were offended at him.

ANSWER: First, St. Mark the carpenter (Christ) as THE SON of Mary, note this is very singular. Second, James, and Joses, and of Judas, and Simon are only listed as Christ's Brother, the original Greek the term "brother" (adelphos : Strong's Number: 80) can mean a near kinsman (such as a cousin, uncle or grandparents) or can mean their own the same people or village. The term Sisters comes from the Greek word adelphe (Strong's Number: 79) Strong's lists this Word's (adelphe) Origin is from the Greek term adelphos (Brother, Strong's Number: 80). Why this ambiguous usage? Because neither Hebrew, Aramaic (the language spoken by Christ and his disciples) nor Greek had a special word meaning only "cousin." Speakers of those languages used either the word for "brother" or a circumlocution, such as "the son of the sister of my father." But circumlocutions are clumsy, so the Jews naturally enough took to using "brother."

The writers of the New Testament were brought up to use the Aramaic equivalent of "brothers" to mean both cousins and sons of the same father–plus other relatives and even non-relatives. When they wrote in Greek, they did the same thing the translators of the Septuagint did. (The Septuagint was the Greek version of the Hebrew Bible; it was translated by Hellenistic Jews a century or two before Christ's birth and was the version of the Bible from which most of the Old Testament quotations found in the New Testament are taken.)

In the Septuagint the Hebrew word that includes both brothers and cousins was translated as adelphos, which in Greek usually has the wide meaning that the English "brother" has. The translators of the Septuagint favored adelphos, even for true cousins.

BROTHER, BROTHERS,BRETHREN

PROT. ATTACK: John's gospel records a fulfilled prophesy from the book of Psalms–in it, Jesus tells us He has brothers and sisters.

John 2:17, And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

Psalms 69:8-9 I am become a stranger unto my brethren, and an alien unto MY MOTHER'S CHILDREN. For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

ANSWER:Before examining this argument closer, we can see a glaring problem with our Protestant opponent opening statement. The disciples applied only Psalm 69:9 to Jesus, there is no scriptural evidence to show that they ever intended verses 6-8 to be applied at all. On this ground alone one could dismiss this straw man argument. But for arguments sake, lets examine verses 6-8 of Psalm 69, and lets pretend that the disciples did intend verses seven and eight to be applied to Christ. Lets see if they prove that Christ had biological brothers and sisters. 

The First question we need to answer is, who is the mother in Psalm 69:8? The Hebrew word used here for mother is "em", when we search its meaning, we see it is used throughout the Old Testament in a wide sense (both literally and figuratively).  In the old Testament, nations and cities were often portrayed as the mothers of their people, so in that sense, the word "em"  can to refer to the nation of Israel. In the scriptures the Hebrew word "em" is used described Israel as a "Mother" with children (Isa. 50:1; Hos. 2:2, 5).   

If we are going  to apply these verses (Psalm 69:7,8), to the text surrounding John 15:25, the only possible only possible understanding of the Hebrew word "em" is the nation of Israel, and the children are the Jews . In Psalm 69, David tells us that the that the children are full of reproach, and are alienated, by Christ's zeal for his fathers house. When we read John chapter five, see that Christ's actions brings upon him the reproach of the Jews (i.e. the Children of Israel) standing by, we see that Christ's words alienate him from them.:

"Jesus went up to Jerusalem. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:  And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;  And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the JEWS (i.e. the Children of Israel ) and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the JEWS (i.e. the Children of Israel ), Forty and six years was this temple in building, and wilt thou rear it up in three days?  But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said." (John 2:13-22)

As we can see in John Chapter two, the scriptures provides no evidence of any of the brethren being offended or angered by Christ's actions. The only ones that the scriptures show being offended and offering reproach were the Jews. Clearly, if Psalm 69:7,8 is to be applied here, the Children mentioned in verse eight, has to be the Jews, for they are the only ones that fit the criteria set forth by King David.  

PROT. ATTACK: Why was He an alien to His mother's children? Jesus' brothers did not believe in Him.

John 7:5 For neither did his brethren believe in him.

ANSWER: St. John's does not say Christ was "an alien to his mother's children" this part is nothing more than the assumption of our Protestant author.  It is not written in St. John's gospel, as we have seen above in the original Greek the terms brother or brotheren can mean a near kinsman (such as a cousin, uncle or grandparents) or can mean their own the same people or village,  and does not necessarily mean a child of Mary and Joseph. The GREAT bible scholar Saint Jerome(383 A.D) in his work "The Perpetual Virginity of Blessed Mary" describes different forms of Brethren found in the Bible.

THE BRETHREN BY NATURE

Instances of brethren by nature are Esau and Jacob, the twelve patriarchs, Andrew and Peter, James and John.

THE BRETHREN BY RACE

As to race, all Jews are called brethren of one another, as in Deuteronomy, "If your brother, an Hebrew man, or an Hebrew woman, be sold unto you, and serve you six years; then in the seventh year you shall let him go free from you" [Deut. 15:12]. And in the same book, "You shall in anywise set him king over you, whom the Lord your God shall choose: one from among your brethren shall you set king over you; you may not put a foreigner over you, which is not your brother" [Deut.17:15]. And again, "You shall not see your brother's ox or his sheep go astray, and hide yourself from them: you shall surely bring them again unto your brother. And if your brother be not nigh unto you, or if you know him not, then you shall bring it home to your house, and it shall be with you until your brother seek after it, and you shall restore it to him again" [Deut. 22:1]. And the Apostle Paul says, "I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh: who are Israelites" [Rom. 9:3-4].

BRETHREN BY KINDRED

Moreover they are called brethren by kindred who are of one family, that is patria, which corresponds to the Latin paternitas, because from a single root a numerous progeny proceeds. In Genesis we read, "And Abram said unto Lot, Let there be no strife, I pray you, between me and you, and between my herdsmen and your herdsmen; for we are brethren" [Gen. 13:8]. And again, "So Lot chose him all the plain of Jordan, and Lot journeyed east: and they separated each from his brother" [Gen. 13:11]. Certainly Lot was not Abraham's brother, but the son of Abraham's brother Aram. For Terah begot Abraham and Nahor and Aram,and Aram begot Lot. Again we read, "And Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife. and Lot his brother's son" [Gen. 12:2].

But if you still doubt whether a nephew can be called a son, let me give you an instance. "And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen" [Gen. 14:14]. And after describing the night attack and the slaughter, he adds, "And he brought back all the goods, and also brought again his brother Lot." Let this suffice by way of proof of my assertion.

But for fear you may make some caviling objection, and wriggle out of your difficulty like a snake, I must bind you fast with the bonds of proof to stop your hissing and complaining, for I know you would like to say you have been overcome not so much by Scripture truth as by intricate arguments. Jacob, the son of Isaac and Rebecca, when in fear of his brother's treachery he had gone to Mesopotamia, drew nigh and rolled away the stone from the mouth of the well, and watered the flocks of Laban, his mother's brother. "And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father's brother, and that he was Rebecca's son" [Gen. 29:11]. Here is an example of the rule already referred to, by which a nephew is called a brother.

And again, "Laban said unto Jacob. Because you art my brother, should you therefore serve me for nothing? Tell me what shall your wages be" [Gen. 29:15]. And so, when, at the end of twenty years, without the knowledge of his father-in-law and accompanied by his wives and sons he was returning to his country, on Laban overtaking him in the mountain of Gilead and failing to find the idols which Rachel hid among the baggage, Jacob answered and said to Laban, "What is my trespass? What is my sin, that you have so hotly pursued after me? Whereas you have felt all about my stuff, what have you found of all your household stuff? Set it here before my brethren and your brethren, that they may judge between us two" [Gen. 31:36-37]. Tell me who are those brothers of Jacob and Laban who were present there? Esau, Jacob's brother, was certainly not there, and Laban, the son of Bethuel, had no brothers although he had a sister Rebecca.

BRETHREN BY AFFECTION

Innumerable instances of the same kind are to be found in the sacred books. But, to be brief, I will return to the last of the four classes of brethren, those, namely, who are brethren by affection, and these again fall into two divisions, those of the spiritual and those of the general relationship.

I say spiritual because all of us Christians are called brethren, as in the verse, "Behold, how good and how pleasant it is for brethren to dwell together in unity" [Ps. 133:1]. And in another Psalm the Savior says, "I will declare your name unto my brethren" [Ps. 22:22] And elsewhere, "Go unto my brethren and say to them" [John 22:17].

I say also general, because we are all children of one Father, there is a like bond of brotherhood between us all. "Tell these who hate you," says the prophet, "you are our brethren" [Is. 66:5]. And the Apostle writing to the Corinthians: "If any man that is named brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner: with such a one no, not to eat" [1 Cor. 5:11].

PROT. ATTACK: The apostle Paul saw the Lord Jesus' half-brother James.

Galatians 1:19 But other of the apostles saw I none, save James the Lord's brother.

ANSWER: Contrary to what our dishonest Prot. author says St. Paul did not call James Christ's "half-brother".   St. Paul uses the term "brother" which can mean a near relative or cousin so far the author has been completely unable to prove his position. There were only two apostles in Scripture called by the name James: James the son of Zebedee and the brother of John (Matthew 4:21), and James the son of Alphaeus (Matthew 10:3) and brother of Judas (Acts 1:13). If you read Acts of the Apostles, and you will find that James the son of Zebedeer had already been slain by Herod (Acts 12:2).The only conclusion is that the the James who is described as "The Lords Brother" is the James who was the son of Alphaeus (or Clopas) whos mother was Mary of Clopas, Mary (Christ Mother's) sister. This means the James of Galatians 1:19 was Jesus's cousin (adelphos: near kinsman). 

PROT. ATTACK: The Catholic religion says the word translated "brother" should be "cousin". Wrong again. The word "cousin" is clearly found in the scripture and it means–you've got it–cousin!

Luke 1:36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. Luke 1:58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.

ANSWER: Unfortunately for our ignorant Protestant author he got this one wrong as well as expected. In the Greek this word is just as vague as adelphos: near kinsman. The Greek term used here is the Greek:

Greek: Suggenes: From GSN4862 and GSN1085; any relative (by blood); by extension or fellow countryman: (Strong's Ref. # 4773)

strong's goes on a point out that the King James version translates this SAME GREEK word as cousin (Luke 1:36) and kinsfolk (Mark 6:4), kinsman (Luke 2:44). So in the end we see that the author has fails to prove his protestant attack upon the Blessed Virgin Mary.