During the sixth and following centuries, it cannot be said that the canon of the Greek Church was definitely closed, notwithstanding the decrees of councils and references to older authorities. Opinions still varied about certain books, such as Esther; though the Palestinian list was commonly followed. During the same period, the enlarged canon of the Alexandrian Jews, which went far to abolish the distinction between the canonical and deutero-canonical books, prevailed in the West, at least in practice; though some followed the shorter one, sanctioned as it had been by Jerome. As both lists existed, no complete or final settlement of the question was reached in the Latin Church. Neither in the East nor in the West was the canon of the Old Testament really closed; for though the stricter principle of separation prevailed in theory, it was not carried out in practice consistently or universally. The two men most influential about the canon were Jerome and Augustine; the one representing its Palestinian, the other its Alexandrian type. After them no legal or commanding voice fixed either, to the absolute exclusion of its rival. (_b_) The charge of Constantine to Eusebius to make out a list of writings for the use of the Church and its performance may be considered as that which first put the subject on a broad and permanent basis. Its consequences were important. If it cannot be called the completion or close of the New Testament canon, it determined it largely. Eusebius made a Greek Bible containing the usual books, except the Revelation. Though the historian of the church was not well fitted for the task, being deficient in critical ability and trammeled by tradition, he doubtless used his best judgment. Hence, about the year 337, the Constantinian Church received a Bible which had an influential origin. No binding authority indeed attached to the list of the Christian books it presented; but it had weight in the Greek Church. It did not prevent different opinions, nor deter individuals from dissent. Thus Athanasius, who disliked Eusebius and his party, issued a list of the sacred writings which included the Revelation. The canon of the Laodicean Council (A.D. 363) agreed with the Constantine one.