"......
St. Jerome, a rising light in the
Church, though but a simple
priest, was summoned by Pope Damasus from the East, where he was pursuing sacred lore, to assist at an eclectic, but not ecumenical, synod at
Rome in the year 382. Neither the general council at Constantinople of the preceding year nor that of
Nice (365) had considered the question of the Canon. This Roman synod must have devoted itself specially to the matter. The result of its deliberations, presided over, no doubt, by the energetic Damasus himself, has been preserved in the document called "Decretum Gelasii de recipiendis et non recipiendis libris", a compilation partly of the sixth century, but containing much material
dating from the two preceding ones. The Damasan catalogue presents the complete and perfect Canon which has been that of the
Church Universal ever since. The
New Testament portion bears the marks of Jerome's views.
St. Jerome, always prepossessed in favour of Oriental positions in matters Biblical, exerted then a
happy influence in regard to the
New Testament; if he attempted to place any Eastern restriction upon the
Canon of the Old Testament his effort failed of any effect. The title of the
decree--"Nunc vero de scripturis divinis agendum est quid universalis Catholica recipiat ecclesia, et quid vitare debeat"--proves that the council drew up a list of
apocryphal as well as authentic Scriptures. The Shepherd and the
false Apocalypse of Peter now received their final blow. "Rome had spoken, and the nations of the West had heard" (Zahn). The works of the Latin
Fathers of the period--Jerome,
Hilary of Poitiers, Lucifer of Sardina, Philaster of
Brescia--manifest the changed attitude toward Hebrews, James, Jude, II Peter, and III John.
Fixation in the African and Gallican Churches
It was some little time before the African Church perfectly adjusted its
New Testament to the Damasan Canon. Optatus of Mileve (370-85) does not used Hebrews. St. Augustine, while himself receiving the integral Canon, acknowledged that many contested this Epistle. But in the Synod of
Hippo (393) the great Doctor's view prevailed, and the correct Canon was adopted. However, it is evident that it found many opponents in
Africa, since three councils there at brief intervals--
Hippo,
Carthage, in 393; Third of Carthage in 397; Carthage in 419--found it
necessary to formulate catalogues. The introduction of Hebrews was an especial crux, and a reflection of this is found in the first Carthage list, where the much vexed Epistle, though styled of
St. Paul, is still numbered separately from the time-consecrated group of thirteen. The catalogues of
Hippo and Carthage are identical with the
Catholic Canon of the present. In Gaul some
doubts lingered for a time, as we find
Pope Innocent I, in 405, sending a list of the Sacred Books to one of its
bishops,
Exsuperius of Toulouse.
So at the close of the first decade of the fifth century the entire
Western Church was in possession of the full Canon of the New Testament. In the East, where, with the exception of the Edessene Syrian Church, approximate completeness had long obtained without the aid of formal enactments, opinions were still somewhat divided on the Apocalypse. But for the
Catholic Church as a whole the content of the
New Testament was definitely fixed, and the discussion closed....."
source:
http://www.newadvent.org/cathen/03274a.htm