Judith, Book of Tobit, the Didache, and The Shepherd of Hermas. Athanasius' list is similar to the Codex Vaticanus in the Vatican Library, probably written in Rome in 340 by Alexandrian scribes for Emperor Constans, during the period of Athanasius' seven-year exile in the city. The establishment of the canon was not a unilateral decision by a bishop in Alexandria but the result of a process of careful investigation and deliberation, as documented in a codex of the Greek Bible and, twenty-seven years later, in his festal letter. Pope Damasus I, the bishop of Rome in 382, promulgated a list of books which contained a New Testament canon identical to that of Athanasius. A synod in Hippo in 393 repeated Athanasius' and Damasus' New Testament list (without the Epistle to the Hebrews), and the Council of Carthage (397) repeated Athanasius' and Damasus' complete New Testament list. Scholars debate whether Athanasius' list in 367 formed the basis for later lists. Because Athanasius' canon is the closest canon of any of the Church Fathers to the one used by Protestant churches today, many Protestants point to Athanasius as the Father of the Canon. Supporters Christian denominations worldwide revere Athanasius as a saint and teacher. They cite his defence of the Christology described in the first chapter of the Gospel of St. John and his significant theological works (C. S. Lewis calls On the Incarnation of the Word of God a "masterpiece") as evidence of his righteousness. They also emphasize his close relationship with Anthony the Great, the ancient monk who was one of the founders of the Christian monastic movement. The Gospel of St. John, and particularly the first chapter, demonstrates the Divinity of Jesus. This Gospel is the greatest support of Athanasius' stand. The Gospel of St. John's first chapter began to be said at the end of Mass, we believe as a result of Athanasius and his life's stand. The beginning of John's Gospel was much used as an object of special devotion throughout the Middle Ages; the practice of saying it at the altar grew, and eventually Pope Pius V made this practice universal for the Roman Rite in his 1570 edition of the Missal. It became a firm custom with exceptions in using another Gospel in use from 1920. Cyril of Alexandria (370–444) in the first letter says: "Athanasius is one who can be trusted: he would not