The name is not strictly accurate, excepting in the cases of 1 John, 2 Peter, and Jude. It is admissible in a qualified sense of 1 Peter and James; but it is altogether inappropriate to 2 and 3 John, which are addressed, not to the Church at large, nor to a group of local Churches, but to individuals. But inasmuch as the common title of these letters was not the Epistles "to the Elect Lady" and "to Gaius," as in the case of the letters to Philemon, Titus, and Timothy, but simply the Second and Third of John, they were regarded as without address, and classed with the Catholic Epistles. And of course it was natural to put them into the same group with the First Epistle of St. John, although the name of the group did not suit them. At what date this arrangement was made is not certain; but there is reason for believing that these seven Epistles were already regarded as one collection in the third century, when Pamphilus, the friend of Eusebius, was making his famous library at Cæsarea. Euthalius (_c._ A.D. 450) published an edition of them, in making which he had collated "the accurate copies" in this library; and it is probable that he found the grouping already existing in those copies, and did not make it for himself. Moreover, it is probable that the copies at Cæsarea were made by Pamphilus himself; for the summary of the contents of the Acts published under the name of Euthalius is a mere copy of the summary given by Pamphilus, and it became the usual practice to place the Catholic Epistles immediately after the Acts. If, then, Euthalius got the summary of the Acts from Pamphilus, he probably got the arrangement from him also, viz. the putting of these seven Epistles into one group, and placing them next to the Acts.[6] The order which makes the Catholic Epistles follow immediately after the Acts is very ancient, and it is a matter for regret that the influence of Jerome, acting through the Vulgate, has universally disturbed it in all Western Churches. "The connexion between these two portions (the Acts and the Catholic Epistles), commended by its intrinsic appropriateness, is preserved in a large proportion of Greek MSS. of all ages, and corresponds to marked affinities of textual history."[7] It is the order followed by Cyril of Jerusalem, Athanasius, John of Damascus, the Council of Laodicea, and also by Cassian. It has been restored by Tischendorf, Tregelles, and Westcott and Hort; but it is not to be expected that even their powerful authority will avail to re-establish the ancient arrangement.