The canon, the Tradition
and what lies outside it.

What the canon of Scripture is

The Catholic canon of Scripture comprises 73 books (46 of the Old Testament + 27 of the New Testament). These books were recognized as inspired by God by the early Church and officially confirmed at the councils of Hippo (393) and Carthage (397), and definitively at the Council of Trent (1546).

Looking back at this process, the main factors that weighed in the discernment are usually summed up in four criteria (a didactic synthesis, not a fixed official list):

• Apostolicity — origin in the apostles or their direct disciples.
• Orthodoxy — conformity with the faith received and preached.
• Liturgical use — habitual reading in the early Christian assemblies.
• Universal acceptance — broad recognition among the local Churches.

What the Tradition of the Church is

The Tradition (with a capital T) is the living transmission of the faith received from Christ and the apostles, distinct from the lesser traditions (lowercase t) — liturgical, disciplinary or devotional customs that can change over time. The writings of the Church Fathers, the definitions of the Councils and the teaching of the Magisterium are witnesses and guardians of this Tradition: they transmit and interpret it with authority, but are not to be identified with it in the strict sense.

Church Fathers, Doctors and the Magisterium do not replace Scripture — they help the Church to read it, defend it and apply it in every age. Scripture and Tradition form a single deposit of faith.

Non-heretical apocrypha (non-canonical)

"Apocryphon" (from the Greek apókruphos, "hidden") refers to ancient Christian texts that did not enter the canon but circulated among the first Christians. Some are theologically compatible with the Catholic faith; others are not.

Examples: Protoevangelium of James, Shepherd of Hermas, Acts of Paul and Thecla. They influenced Catholic piety (e.g. the names of Joachim and Anne, the parents of Mary, are associated with traditions spread by the Protoevangelium of James), but they have no doctrinal authority.

Texts of uncertain attribution

Some ancient Christian texts have disputed or unknown authorship — called pseudepigrapha when falsely attributed to a known author. Examples: Epistle of Barnabas, Epistle to Diognetus, Didache.

Even without firm authorship, they have considerable historical value: they show how the first Christian communities thought, prayed and organized themselves.

Texts rejected by the Church

These are writings that the Church, in discerning the canon, did not recognize as inspired — for reasons ranging from falsely attributed authorship (pseudepigraphy) and lack of an apostolic link to doctrines openly contrary to the faith. Many are connected to early heresies, especially gnosticism, a current that taught:

• Dualism (evil matter × good spirit), denying the goodness of creation;
• Salvation through secret knowledge (gnosis), accessible only to initiates;
• Docetism — denial of the real Incarnation of Christ.

Examples: Gospel of Thomas, Gospel of Philip, Gospel of Mary, Gospel of Judas. Knowing these texts has apologetic value: it helps Catholics see why the Church, guided by the Holy Spirit, was able to distinguish between what was Revelation and what was human speculation.

How to use the Codex fruitfully

• Start with the Church Fathers and Doctors — they form the classic "curriculum" of Catholic formation.
• Use the complementary texts (apocrypha, uncertain attribution) as historical context — not as authority.
• Approach the rejected texts with discernment — to understand why they were rejected, not as a source of doctrine.
• If in doubt about any reading, speak with your parish priest or spiritual director.