'But, as my history proceeds, I will take care ([Greek: prourgou poiêsomai]), along with the successions (of the bishops), to indicate what Church writers (who flourished) from time to time have made use of any of the disputed books ([Greek: antilegomenôn]), and what has been said by them concerning the Canonical ([Greek: endiathêkôn]) and acknowledged Scriptures, and anything that (they have said) concerning those which do not belong to this class. Well, then, the books bearing the name of Peter, of which I recognise ([Greek: egnôn]) one Epistle only as genuine and acknowledged among the elders of former days ([Greek: palai]), are those just enumerated ([Greek: tosauta]). But the fourteen Epistles of Paul are obvious and manifest ([Greek: prodêloi kai sapheis]). Yet it is not right to be ignorant of the fact that some persons have rejected the Epistle to the Hebrews, saying that it was disputed by the Church of the Romans as not being Paul's. And I will set before (my readers) on the proper occasions ([Greek: kata kairon]) what has been said concerning this (Epistle) also by those who lived before our time ([Greek: tois pro hêmon]).'
He then mentions the Acts of Paul, which he 'had not received as handed down among the undisputed books,' and the Shepherd of Hermas, which 'had been spoken against by some' and therefore 'could have no place among the acknowledged books,' though it had been read in churches and was used by some of the most ancient writers. And he concludes:--
'Let this suffice as a statement ([Greek: eis parastasin ... eirêsthô]) of those Divine writings which are unquestionable, and those which are not acknowledged among all.'
This statement, though not so clear on minor points as we could wish, is thoroughly sensible and quite intelligible in its main lines. It shows an appreciation of the conditions of the problem. Above all, it is essentially straightforward. It certainly does not evince the precision of a lawyer, but neither on the other hand does it at all justify the unqualified denunciations of the uncritical character of Eusebius in which our author indulges. The exact limits of the Canon were not settled when Eusebius wrote. With regard to the main body of the writings included in our New Testament there was absolutely no question; but there existed a margin of _antilegomena_ or disputed books, about which differences of opinion existed, or had existed. Eusebius therefore proposes to treat these two classes of writings in two different ways. This is the cardinal point of the passage. Of the antilegomena he pledges himself to record when any ancient writer _employs_ any book belonging to their class ([Greek: tines hopoiais kechrêntai]); but as regards the undisputed Canonical books he only professes to mention them, when such a writer has something to _tell about them_ ([Greek: tina _peri_ tôn endiathêkôn eirêtai]). Any _anecdote_ of interest respecting them, as also respecting the others ([Greek: tôn mê toioutôn]), will be recorded. But in their case he nowhere leads us to expect that he will allude to mere _quotations_, however numerous and however precise [38:1].