The catalogues of the Old Testament contained in the manuscripts B, C, and א need not be given, as they are merely codices of the Septuagint, and have or had the books canonical and apocryphal belonging to that version. The list of the New Testament books in B is like that of Athanasius. Imperfect at the end, the MS. must have had at first the Epistles to Timothy, Titus, Philemon, and the Apocalypse. C (cod. Ephraemi rescriptus) has fragments of the New Testaments, which show that it had originally all the present books in the same order as Athanasius’s. א or the Sinaitic manuscript has the Epistle of Barnabas and the Shepherd of Hermas, in addition to the New Testament. The progress made by the Greek Church of the fourth and former part of the fifth century, in its conception of the canon seems to be, that the idea of ecclesiastical settlement, or public, legal, definitive establishment was attached to the original one. A writing was considered canonical when a well-attested tradition put it among those composed by inspired men, apostles or others; and it had on that account a determining authority in matters of faith. Books which served as a rule of faith and were definitively set forth by the Church as divinely authoritative, were now termed _canonical_. The canon consisted of writings settled or determined by ecclesiastical law.(288) Such was the idea added to the original acceptation of canon. To canonical were opposed apocryphal writings, _i.e._, _heretical_ and _fabricated_ ones; while an intermediate class consisted of those read in the churches, which were useful, but not decisive in matters of belief. Another advance in the matter of the canon at this period was the general adoption of the Hebrew canon, with a relegation of the Greek additions in the Septuagint to the class _publicly read_.(289) Yet doubts about the reception of Esther into the number of the canonical books were still entertained, though it was one of the Jewish canon; doubtless on account of its want of harmony with Christian consciousness. And the catholic epistles which had been doubted before, Jude, James, Second Peter, were now generally received. But there was a division of opinion about the Apocalypse.