The document discusses the canonization of scripture, specifically addressing questions about how we know which books belong in the Bible. It outlines several facts and fables regarding how canonicity is determined. The key facts are that prophetic nature, apostolic authority, and God alone determine canonicity. It also discusses the process of canonization for both the Old and New Testaments, highlighting the recognition of the canon by the early church rather than any formal decree.
Bibliology and Hermeneutics (Session 2)Bong Baylon
The document discusses the doctrine of sola scriptura and compares it to alternative views of scriptural authority. It outlines five primary views, including sola ecclesia which argues that both scripture and tradition as defined by the Catholic Church are equally authoritative. The document also presents arguments for sola ecclesia and responses to those arguments from the perspective of sola scriptura.
The document discusses the Gutenberg Bible of the New York Public Library, which was bought by James Lenox in 1847. It was the first Gutenberg Bible to come to the United States, and according to national folklore, the officers at the New York Customs House removed their hats upon seeing it due to its importance.
Bibliology and Hermeneutics (Session 3)Bong Baylon
The document discusses the transmission of Scripture from its original writing to present copies. It addresses how we know the Bible has been accurately transmitted despite being copied by hand for centuries. The document outlines that textual criticism examines manuscript variants to reconstruct the original text. For the Old Testament, the Masoretes standardized the Hebrew text from 500-1000 AD using meticulous copying practices. For the New Testament, there are many early manuscripts and copies made within the first few centuries show it was accurately transmitted.
Bibliology and Hermeneutics (Session 2)Bong Baylon
The document discusses different views on the role and authority of Scripture and Tradition, including Sola Scriptura which holds that Scripture alone is authoritative for Christian faith and practice. It presents arguments for and against Sola Scriptura, Sola Ecclesia, and other views. Key debates include whether Tradition is equally authoritative to Scripture, and whether an infallible magisterium is needed to interpret Scripture.
The study of the literary forms and genre of the different pericope in the Bible plays a very significant role in Biblical interpretation. This study allows the people to recognize that there are many types of literature. The authors always choose a vehicle through which they send a message to the readers. By there choice of genre, the authors are able to signal the readers how to take the message they want to convey.
The document discusses biblical interpretation and the Apocrypha. It provides details on identifying different literary types such as poetry, prophecy, parables and allegories. It also discusses reasons why the Apocrypha is not considered inspired scripture, such as it was written after prophecy ceased, contains historical inaccuracies and doctrines not found in the Bible, and was rejected by Jews and early Christians as not being part of the canon.
Bibliology and Hermeneutics (Session 5)Bong Baylon
The document discusses the canonization of Scripture, specifically the New Testament canon. It provides background on how the NT canon developed from the time of the apostles through the 4th century AD. Key points include:
1) The NT books were recognized as authoritative by the apostles and early Christians based on their connection to the apostles' teaching.
2) By the 2nd century AD, many church fathers referenced and quoted from most NT books as Scripture.
3) In the 4th century, church councils at Hippo and Carthage formally recognized the 27 books of the current NT canon.
4) The early church used criteria like apostolic authorship, agreement with established doctrine, and
Bibliology and Hermeneutics (Session 2)Bong Baylon
The document discusses the doctrine of sola scriptura and compares it to alternative views of scriptural authority. It outlines five primary views, including sola ecclesia which argues that both scripture and tradition as defined by the Catholic Church are equally authoritative. The document also presents arguments for sola ecclesia and responses to those arguments from the perspective of sola scriptura.
The document discusses the Gutenberg Bible of the New York Public Library, which was bought by James Lenox in 1847. It was the first Gutenberg Bible to come to the United States, and according to national folklore, the officers at the New York Customs House removed their hats upon seeing it due to its importance.
Bibliology and Hermeneutics (Session 3)Bong Baylon
The document discusses the transmission of Scripture from its original writing to present copies. It addresses how we know the Bible has been accurately transmitted despite being copied by hand for centuries. The document outlines that textual criticism examines manuscript variants to reconstruct the original text. For the Old Testament, the Masoretes standardized the Hebrew text from 500-1000 AD using meticulous copying practices. For the New Testament, there are many early manuscripts and copies made within the first few centuries show it was accurately transmitted.
Bibliology and Hermeneutics (Session 2)Bong Baylon
The document discusses different views on the role and authority of Scripture and Tradition, including Sola Scriptura which holds that Scripture alone is authoritative for Christian faith and practice. It presents arguments for and against Sola Scriptura, Sola Ecclesia, and other views. Key debates include whether Tradition is equally authoritative to Scripture, and whether an infallible magisterium is needed to interpret Scripture.
The study of the literary forms and genre of the different pericope in the Bible plays a very significant role in Biblical interpretation. This study allows the people to recognize that there are many types of literature. The authors always choose a vehicle through which they send a message to the readers. By there choice of genre, the authors are able to signal the readers how to take the message they want to convey.
The document discusses biblical interpretation and the Apocrypha. It provides details on identifying different literary types such as poetry, prophecy, parables and allegories. It also discusses reasons why the Apocrypha is not considered inspired scripture, such as it was written after prophecy ceased, contains historical inaccuracies and doctrines not found in the Bible, and was rejected by Jews and early Christians as not being part of the canon.
Bibliology and Hermeneutics (Session 5)Bong Baylon
The document discusses the canonization of Scripture, specifically the New Testament canon. It provides background on how the NT canon developed from the time of the apostles through the 4th century AD. Key points include:
1) The NT books were recognized as authoritative by the apostles and early Christians based on their connection to the apostles' teaching.
2) By the 2nd century AD, many church fathers referenced and quoted from most NT books as Scripture.
3) In the 4th century, church councils at Hippo and Carthage formally recognized the 27 books of the current NT canon.
4) The early church used criteria like apostolic authorship, agreement with established doctrine, and
This views the text as a window, a source of information about the author, the addressees and the world in which they lives including but is not limited to the social, ecological, cultural background that gave rise to the text. The world of the author is known to be the world behind the text. There are various ways to determine how the world of the author influences and shapes the message of the Bible. This includes different Biblical Criticism
Understanding The Bible Part One The Canons Of The BibleEdward Hahnenberg
The first in a six-part series examining how to understand the Bible using the historical-critical method. The subject of Part One is the Canons of the Old and New Testament, how they were decided, and the difference between the Catholic and Protestant canons.
The document discusses the Bible, describing it as consisting of many sacred books written by human authors who were divinely inspired by God through the Holy Spirit. It is made up of the Old Testament containing 46 books and the New Testament containing 27 books, covering the preparation of the Hebrew people for Jesus Christ and the establishment of the Church. The Bible is considered inerrant and infallible due to this divine inspiration during the writing process, though the human authors wrote in their own styles.
This document discusses several apocryphal texts including the Life of Adam and Eve, Assumption of Moses, Protevangelium of James, and Gospel of Thomas. It provides overview information and sample passages from each text. The Life of Adam and Eve and Assumption of Moses were written between 100 BC-100 AD and contain details not found in the biblical accounts. The Protevangelium of James from the 2nd century AD expands on Mary and Joseph's story. The Gospel of Thomas reflects Greek influence and may draw from the canonical gospels.
All about the bible, how it was put together, why certain books were left out, how do we know that it\'s divine, what about the Da Vinci Code, dealing with "contradictions", etc.
Oli Lea - How Many Books Does Your Bible Have?Max Cross
The document discusses the development of the Christian Bible canon over time. It notes that the Old Testament canon was established independently from the New Testament canon. The Septuagint, a Greek translation of the Hebrew scriptures, was used widely by early Christians and Jewish communities outside Israel. There was some debate in the early church over whether to include additional books from the Septuagint as part of the biblical canon.
The document provides an introduction to scripture, explaining that scripture is the living word of God and essential for Christians to know Christ. It discusses that scripture developed over time from oral traditions to written texts and was eventually canonized. The Bible contains both the Old and New Testaments and is made up of different literary genres. While written through human authors, scripture is divinely inspired, and the Catholic Church teaches that it is inerrant in matters of faith and morals.
1) The document discusses several reasons and criteria for judging whether the New Testament can be considered historically reliable, such as early dating of manuscripts, consistency between accounts, and extra-biblical references.
2) Archeological findings have corroborated many people, places, and details mentioned in the Bible.
3) The inclusion of embarrassing details about the disciples and Jesus, as well as some divergent details between accounts, suggests the writers were not fabricating stories but reporting actual events.
The document discusses the origins and use of the Septuagint (LXX), an ancient Greek translation of the Hebrew Old Testament. It notes that the LXX was likely translated by fewer than 70 scholars, for the large Greek-speaking Jewish population in Egypt. While not inspired, the LXX became the predominant scripture for Greek-speaking Jews and Christians. The majority of quotes from the Old Testament in the New Testament agree with the LXX, showing its influence. However, the translation quality varies and it should not be seen as superior to the original Hebrew.
In this message, loaded with historical information, we discover the authenticity of the Old and New Testament Scriptures. The Bible is truly God's voice to us, preserved and given to us in a manner we can understand, receive and live by.
Download sermon video / audio / notesfrom our website - apcwo.org/sermons
The document describes the process by which the Bible came to be, including inspiration/revelation, transmission, translation, and canonization. It discusses how the Bible originated from oral tradition and divine inspiration before being physically written down. Scribes carefully copied manuscripts by hand according to strict rules to ensure accuracy. The Dead Sea Scrolls provided early manuscripts that supported the accuracy of later copies. Eventually manuscripts were bound and stored as codices rather than scrolls. There are various theories regarding how God inspired the human authors of the Bible.
The Bible was written over 1600 years by over 40 authors from various backgrounds. It is composed of the Old Testament, written originally in Hebrew and Aramaic, and the New Testament, written originally in Greek. The Bible has been meticulously copied and translated into hundreds of languages to ensure its accurate transmission and widespread availability despite efforts by some to suppress or destroy it. It remains the world's best-selling book of all time.
The document outlines the nature, narrative, and authenticity of the Bible. It discusses how the Bible was written over 1500 years by many authors in different languages, but still tells a unified story of God's redemption of humanity. The Bible is both the inspired word of God and the work of human authors. It describes the central narrative as creation, fall, promise of a Messiah, fulfillment in Jesus, and a final new creation. Finally, it argues that the Bible we have today remains authentic due to the many early manuscripts that exist, with variants not affecting core doctrines.
The document discusses the composition of the Bible, including that it is a collection of 66 books written over 1500 years by over 40 authors. The Old Testament, consisting of 39 books written before Christ, foretold the coming of a savior. The New Testament, consisting of 27 books written after Christ, provides accounts of Christ's life, teachings, death, and resurrection, establishing him as the promised messiah. Together, the books tell a unified story despite being written over centuries by diverse human authors, pointing to God as the divine author.
This presentation describes how the Bible was compiled, discusses why certain books were omitted (such as the gnostic gospels), and ends with a discussion of Bible translations
This document provides an overview of the origins and history of the Bible. It discusses that the original languages of the Bible were Hebrew, Aramaic, and Greek. It also notes some of the important English translations of the Bible over time. Additionally, it outlines some of the key differences between Protestant and Catholic Bibles, specifically regarding the number of books in the Old Testament. Finally, it briefly discusses the process of authoring and interpreting the Bible.
The document discusses the Catholic Church's tradition of handing down faith from generation to generation through both oral and written means. It outlines that sacred tradition and scripture together constitute God's revelation, with tradition encompassing how the Church preserves and shares the faith through preaching, teachings, prayers, customs and more. Some traditions are based more firmly in scripture and apostolic teaching, while others arose from cultural practices. The Magisterium safeguards and clarifies the traditions.
The document discusses the books of the Old Testament, including lost books and the Apocrypha. It notes that the Old Testament was written over many centuries in Hebrew and Aramaic and collected. The Septuagint translated the Old Testament to Greek in the 3rd-2nd centuries BC and included the Apocrypha. The Apocrypha consists of books written between 200 BC to AD 100 included in some Bibles but rejected by Jews and some Christians due to doctrinal issues and provable errors.
The document discusses several key aspects of scripture:
1. It defines inspiration as the Holy Spirit moving human authors to write what God intended without taking away their free will.
2. It states that while the Bible contains no errors in matters of faith and morals, it is not inerrant on scientific or historical details as the authors wrote from their limited knowledge.
3. It explains canonicity as the Church's recognition of books as divinely inspired and suitable to teach faith and morals, based on standards like apostolic origin, coherence with Gospel message, and use in liturgy. Books that fail these standards are considered apocryphal.
The document discusses the compilation of the Bible. It describes how the Old Testament canon was formed gradually over time as sacred texts were added to the Ark of the Covenant and treasury. The New Testament canon was also compiled gradually, with early proposals by Marcion in 140 AD and the Muratorian Canon in 170 AD. The final New Testament canon was ratified by the Council of Carthage in 397 AD, though most books were already widely accepted as authoritative earlier based on references by early Church fathers starting in the late 1st century AD.
This views the text as a window, a source of information about the author, the addressees and the world in which they lives including but is not limited to the social, ecological, cultural background that gave rise to the text. The world of the author is known to be the world behind the text. There are various ways to determine how the world of the author influences and shapes the message of the Bible. This includes different Biblical Criticism
Understanding The Bible Part One The Canons Of The BibleEdward Hahnenberg
The first in a six-part series examining how to understand the Bible using the historical-critical method. The subject of Part One is the Canons of the Old and New Testament, how they were decided, and the difference between the Catholic and Protestant canons.
The document discusses the Bible, describing it as consisting of many sacred books written by human authors who were divinely inspired by God through the Holy Spirit. It is made up of the Old Testament containing 46 books and the New Testament containing 27 books, covering the preparation of the Hebrew people for Jesus Christ and the establishment of the Church. The Bible is considered inerrant and infallible due to this divine inspiration during the writing process, though the human authors wrote in their own styles.
This document discusses several apocryphal texts including the Life of Adam and Eve, Assumption of Moses, Protevangelium of James, and Gospel of Thomas. It provides overview information and sample passages from each text. The Life of Adam and Eve and Assumption of Moses were written between 100 BC-100 AD and contain details not found in the biblical accounts. The Protevangelium of James from the 2nd century AD expands on Mary and Joseph's story. The Gospel of Thomas reflects Greek influence and may draw from the canonical gospels.
All about the bible, how it was put together, why certain books were left out, how do we know that it\'s divine, what about the Da Vinci Code, dealing with "contradictions", etc.
Oli Lea - How Many Books Does Your Bible Have?Max Cross
The document discusses the development of the Christian Bible canon over time. It notes that the Old Testament canon was established independently from the New Testament canon. The Septuagint, a Greek translation of the Hebrew scriptures, was used widely by early Christians and Jewish communities outside Israel. There was some debate in the early church over whether to include additional books from the Septuagint as part of the biblical canon.
The document provides an introduction to scripture, explaining that scripture is the living word of God and essential for Christians to know Christ. It discusses that scripture developed over time from oral traditions to written texts and was eventually canonized. The Bible contains both the Old and New Testaments and is made up of different literary genres. While written through human authors, scripture is divinely inspired, and the Catholic Church teaches that it is inerrant in matters of faith and morals.
1) The document discusses several reasons and criteria for judging whether the New Testament can be considered historically reliable, such as early dating of manuscripts, consistency between accounts, and extra-biblical references.
2) Archeological findings have corroborated many people, places, and details mentioned in the Bible.
3) The inclusion of embarrassing details about the disciples and Jesus, as well as some divergent details between accounts, suggests the writers were not fabricating stories but reporting actual events.
The document discusses the origins and use of the Septuagint (LXX), an ancient Greek translation of the Hebrew Old Testament. It notes that the LXX was likely translated by fewer than 70 scholars, for the large Greek-speaking Jewish population in Egypt. While not inspired, the LXX became the predominant scripture for Greek-speaking Jews and Christians. The majority of quotes from the Old Testament in the New Testament agree with the LXX, showing its influence. However, the translation quality varies and it should not be seen as superior to the original Hebrew.
In this message, loaded with historical information, we discover the authenticity of the Old and New Testament Scriptures. The Bible is truly God's voice to us, preserved and given to us in a manner we can understand, receive and live by.
Download sermon video / audio / notesfrom our website - apcwo.org/sermons
The document describes the process by which the Bible came to be, including inspiration/revelation, transmission, translation, and canonization. It discusses how the Bible originated from oral tradition and divine inspiration before being physically written down. Scribes carefully copied manuscripts by hand according to strict rules to ensure accuracy. The Dead Sea Scrolls provided early manuscripts that supported the accuracy of later copies. Eventually manuscripts were bound and stored as codices rather than scrolls. There are various theories regarding how God inspired the human authors of the Bible.
The Bible was written over 1600 years by over 40 authors from various backgrounds. It is composed of the Old Testament, written originally in Hebrew and Aramaic, and the New Testament, written originally in Greek. The Bible has been meticulously copied and translated into hundreds of languages to ensure its accurate transmission and widespread availability despite efforts by some to suppress or destroy it. It remains the world's best-selling book of all time.
The document outlines the nature, narrative, and authenticity of the Bible. It discusses how the Bible was written over 1500 years by many authors in different languages, but still tells a unified story of God's redemption of humanity. The Bible is both the inspired word of God and the work of human authors. It describes the central narrative as creation, fall, promise of a Messiah, fulfillment in Jesus, and a final new creation. Finally, it argues that the Bible we have today remains authentic due to the many early manuscripts that exist, with variants not affecting core doctrines.
The document discusses the composition of the Bible, including that it is a collection of 66 books written over 1500 years by over 40 authors. The Old Testament, consisting of 39 books written before Christ, foretold the coming of a savior. The New Testament, consisting of 27 books written after Christ, provides accounts of Christ's life, teachings, death, and resurrection, establishing him as the promised messiah. Together, the books tell a unified story despite being written over centuries by diverse human authors, pointing to God as the divine author.
This presentation describes how the Bible was compiled, discusses why certain books were omitted (such as the gnostic gospels), and ends with a discussion of Bible translations
This document provides an overview of the origins and history of the Bible. It discusses that the original languages of the Bible were Hebrew, Aramaic, and Greek. It also notes some of the important English translations of the Bible over time. Additionally, it outlines some of the key differences between Protestant and Catholic Bibles, specifically regarding the number of books in the Old Testament. Finally, it briefly discusses the process of authoring and interpreting the Bible.
The document discusses the Catholic Church's tradition of handing down faith from generation to generation through both oral and written means. It outlines that sacred tradition and scripture together constitute God's revelation, with tradition encompassing how the Church preserves and shares the faith through preaching, teachings, prayers, customs and more. Some traditions are based more firmly in scripture and apostolic teaching, while others arose from cultural practices. The Magisterium safeguards and clarifies the traditions.
The document discusses the books of the Old Testament, including lost books and the Apocrypha. It notes that the Old Testament was written over many centuries in Hebrew and Aramaic and collected. The Septuagint translated the Old Testament to Greek in the 3rd-2nd centuries BC and included the Apocrypha. The Apocrypha consists of books written between 200 BC to AD 100 included in some Bibles but rejected by Jews and some Christians due to doctrinal issues and provable errors.
The document discusses several key aspects of scripture:
1. It defines inspiration as the Holy Spirit moving human authors to write what God intended without taking away their free will.
2. It states that while the Bible contains no errors in matters of faith and morals, it is not inerrant on scientific or historical details as the authors wrote from their limited knowledge.
3. It explains canonicity as the Church's recognition of books as divinely inspired and suitable to teach faith and morals, based on standards like apostolic origin, coherence with Gospel message, and use in liturgy. Books that fail these standards are considered apocryphal.
The document discusses the compilation of the Bible. It describes how the Old Testament canon was formed gradually over time as sacred texts were added to the Ark of the Covenant and treasury. The New Testament canon was also compiled gradually, with early proposals by Marcion in 140 AD and the Muratorian Canon in 170 AD. The final New Testament canon was ratified by the Council of Carthage in 397 AD, though most books were already widely accepted as authoritative earlier based on references by early Church fathers starting in the late 1st century AD.
The document discusses the decision to use the atomic bomb against Japan in 1945. It notes that after Japan rejected the Potsdam ultimatum calling for unconditional surrender, the US had no choice but to demonstrate the seriousness of the threat by using "the full application of our military power." The atomic bomb was deemed "an eminently suitable weapon" for this purpose given the successful test in New Mexico and the bomb living up to expectations of its powerful destructive capabilities.
The document discusses various aspects of scripture and canonization. It provides background on how the books of the Bible were collected and recognized as sacred texts over time. It also discusses the Apocrypha, which contains books that were considered useful but not inspired, and "lost books" that are mentioned in the Bible but not contained within it. The document explores different sources that provide religious truth or insight, ranging from canonized scripture to personal revelation.
This document provides an overview of the Bible, discussing its origins, composition, canonization, and authority. It notes that the Old Testament was compiled around 400 BC and the New Testament was widely accepted as scripture by the early church, though officially canonized in 397 AD. Various passages from the Bible are presented to argue for its divine inspiration, infallibility, and use for teaching. The Dead Sea Scrolls are mentioned as an important archaeological discovery that supported the reliability of the biblical text.
The document provides an overview of the Bible, including its composition, origins, transmission, and interpretation. It discusses that the Bible contains 66 books divided between the Old Testament and New Testament, written over 1500 years in Hebrew, Aramaic, and Greek by around 40 authors. It also summarizes several key aspects of how the Bible came to be collected and canonized, including inspiration, prominent theories of inspiration, and the criteria used to determine canonicity.
God reveals himself to humanity. Divine revelation comes through sacred scripture, which includes the Old and New Testaments, as well as sacred tradition passed down by the Apostles. The Bible contains various genres of inspired writings that were determined to be canon by early Church councils. While some texts were rejected as heretical or lacking a connection to the Apostles, the canon as defined by the Catholic Church has been consistently taught for over 1600 years.
The document provides background information on the Septuagint (LXX), which was the Greek translation of the Hebrew Bible/Old Testament produced in Alexandria, Egypt around the 3rd century BC. It was translated by Jewish scholars for the Greek-speaking Jewish community. The LXX became the Bible predominantly used by Greek-speaking Christians in the earliest periods of the faith.
The document discusses various topics related to biblical translations including:
- Differences between the Textus Receptus and other ancient manuscripts like Codex B and the Sinaitic text.
- The development of translations like the King James Version, Latin Vulgate, and others.
- Concerns about more modern translations like the NIV, TNIV, and Good News Bible changing or removing words and verses.
- Biographical details of textual critics Westcott and Hort who produced an influential Greek text that departed from the Textus Receptus.
- Warnings against adding to or removing from the words of Scripture.
The document provides background information on the apostasy and restoration of Christ's church. It discusses how the early apostles were martyred, leading to the loss of priesthood authority and spiritual darkness in the world. Specific truths were lost from the Bible and plain and precious parts were removed. Ancient texts like the Dead Sea Scrolls and Nag Hammadi library shed light on scriptures and traditions from early Christianity. The restoration was foretold to reestablish Christ's church and authority in the latter days.
The document is a prayer asking God's spirit to guide those gathered in understanding the Holy Scripture and inspiring their hearts to share their knowledge of God's word with others so that they may be faithful to God in all their actions, concluding with "Amen."
This document provides an overview of the goals and content of a course called "Encountering the Old Testament." The course aims to help students intellectually and spiritually understand and engage with the Old Testament. It will cover topics like the composition and origins of the Old Testament texts, principles of interpretation, different genres of literature within the Old Testament, its division into books and sections, and themes that run throughout like God's relationship with humanity, promises of salvation, and fulfillment in the New Testament.
This document discusses beliefs about the inspiration, infallibility, and authority of the Bible. It provides definitions of key terms and discusses the concept that belief in the Bible's inspiration leads to belief in its infallibility and authority. It offers various lines of support for these beliefs, including biblical passages, historical manuscripts, the process of determining the biblical canon, approaches to understanding "problems" in the text, and various Christian views on inspiration throughout history.
The document discusses several topics regarding the historical reliability of the gospels:
1) Scholars date the gospels of Mark, Matthew, Luke and John to have been written between AD 60-100, within the lifetimes of the eyewitnesses. Archaeological evidence corroborates details in the gospels.
2) Early church fathers from the 2nd century consistently quoted from and appealed to the apostolic writings as scripture, showing early circulation and acceptance of the gospels.
3) The Jewish culture had highly developed oral tradition practices, allowing Jesus' teachings and events to be reliably preserved orally for the few years before being written down.
The document discusses evidence for the historical reliability of the gospels, addressing claims from liberal scholars and popular books like The Da Vinci Code. It presents evidence that the gospels were written early, within the lifetimes of eyewitnesses, and examines early manuscript evidence, testimony from church fathers, and corroboration from Jewish and Roman sources. Archaeology has also upheld the accuracy of details in the gospels.
1.3 canon, creeds and heresy presentationjamiemcmillan
The early Christians faced many challenges that forced them to define and defend their beliefs. They developed creeds and established orthodox doctrines to distinguish themselves from heresies like Gnosticism and Docetism. Church leadership structures emerged with bishops, priests, and deacons. Important Church Fathers like Irenaeus wrote to refute heresies and established what books were part of the biblical canon.
This document provides an overview of the Bible, including its structure and origins. It notes that the Old Testament contains 39 books written in Hebrew and Aramaic covering various genres. The New Testament contains 27 books written in Greek also covering different genres such as gospels, acts, epistles, and revelation. It was authored by around 40 men over 1600 years. The document also discusses topics like the Septuagint translation, the role of Alexander the Great in spreading Hellenistic culture, the Apocrypha, determining biblical canonicity, various "lost" gospels, and the Council of Nicea.
The document provides information about the Bible, including its structure and contents. It discusses that the Bible is comprised of the Old and New Testaments. The Old Testament contains 39 books divided between the Pentateuch, historical books, writings, and prophets. The New Testament contains 27 books divided between the gospels, acts, letters of Paul, pastoral letters, and Revelation. It also explains the purpose of reading the Bible is to learn about God, people, salvation history, and ourselves.
The document provides information about a Sunday worship attendance report on January 18, 2015 from 3 to 5 pm at the Real Life Center. It discusses plans to start 24 new simple churches between January and June 2015 and consolidate events at the Real Life Center to focus on establishing networks of simple churches scattered everywhere but united under one vision of communityship. Key initiatives include minimizing redundant events, implementing a "Report to One" policy for leaders, and a simple synchronized calendar starting in January 2015.
This document provides information about starting and transitioning to simple churches. It defines a simple church as a group of friends who come together regularly to learn from Jesus how to live, love, and lead like him. To start a simple church, 2-3 people invite their friends for regular gatherings focused on sharing life experiences rather than teaching. The goal is to empower people to grow in faith directly from Jesus. The document outlines a transition plan where existing groups form simple churches that meet elsewhere than the main center and are led by 2-3 people.
This document appears to be a collection of biblical passages from Genesis, Isaiah, Luke, Psalms, and other books of the Bible. The passages describe God's regret over human wickedness, his enduring love for humanity, Jesus weeping over Jerusalem, the psalmist's longing for God and lamenting being forgotten by God, and expressions of hope in God as savior. The document does not provide any other context or commentary.
The document provides guidance on choosing a romantic partner. It advises that one's relationship with God should be the most important. Additionally, it suggests choosing a partner who reveres God, has a secure identity, is a good match, has clear goals, and is trustworthy. The document encourages choosing with the end in mind and knowing what "right" looks like.
This document contains several Bible verses from Acts, 1 Corinthians, Romans, Ephesians, and John about the Holy Spirit. The verses discuss Philip obeying the Spirit's command to approach a chariot, not relying on human wisdom but on God's power, being strengthened through the Spirit, and obeying God's commands so that one's joy may be complete.
This document outlines session three of a Bible study course. It discusses the importance of exposition, which involves theological thinking to understand scripture in context. Exposition is important but often skipped over in favor of just exegesis. The document provides guidelines for how to conduct exposition by holding a principalizing filter, examining cross references, and analyzing the passage in light of progressive revelation. It includes examples of exegesis and exposition of 1 Timothy 6:3-10. Participants are instructed to practice exposition on their own passages.
This document provides instruction on how to perform exegesis of biblical texts. It outlines four main steps: 1) discover the details of the text such as structure, atmosphere and terms; 2) interpret the details by asking and answering questions and validating interpretations; 3) generate exegetical statements on the theme, topic, truth and thrust; and 4) provides an example exegesis. The document concludes with practicing these steps on a passage and discussing as a group the exegesis process.
This document contains passages from Matthew chapter 6 that discuss how to pray privately rather than publicly to be seen by others. It also contains "The Lord's Prayer" from Matthew 6:9-13. The passages instruct believers to pray privately in their rooms rather than making public displays of prayer. They warn against empty, repetitive prayers and say God already knows our needs before we ask. The Lord's Prayer is given as an example prayer focusing on God, his kingdom, daily provision, forgiveness and deliverance from evil.
This document discusses how to preach effectively. It recommends selecting the best approach based on the "teaching frame", which includes factors like the occasion, objectives, situation, and audience. It also advises preaching with passion and using various illustrations. The goal should be life change rather than just providing information. Speakers are told to start strongly by raising a felt need and true need, and end by emphasizing the take-home message and nudging the audience toward application. Sharing what you've learned with others is also encouraged.
This document provides guidance and a checklist for leaders in a religious community. It outlines 20 items for leaders to complete, including meeting with advisers, creating ministry plans, forming teams, attending regular meetings, and enrolling in leadership programs. The checklist aims to help leaders effectively carry out their roles and be evaluated on criteria like effectiveness, productivity, and spirituality.
The document discusses looking for different literary structures and techniques in biblical texts, such as the amount of space devoted to different topics, stated purposes, order of material, movement from lesser to greater concepts, repetition, questions and answers, cause and effect, comparisons using "as" or "like", contrasts using "but", and discussions of strengths, problems, and struggles. Examples are provided for each type of literary structure.
Bibliology and Hermeneutics (Session 6)Bong Baylon
The document discusses the concept of inspiration and how it relates to the creation of the Bible. It defines inspiration as God guiding the biblical writers and giving them his words while fully utilizing their human abilities. It presents various theories of inspiration ranging from the Bible being entirely man-made to entirely dictated by God. However, it argues that the correct view is the verbal plenary theory, that the Bible is both 100% divine in origin and 100% human in authorship, with God inspiring the writers without error. The document also warns against an approach called "Biblical Docetism" that neglects the human elements and personalities of the biblical authors.
Bibliology and Hermeneutics (Session 6)Bong Baylon
The document discusses the concept of inspiration and how it relates to the creation of the Bible. It defines inspiration as God guiding the biblical writers and giving them his words while fully utilizing their human abilities. The document explores different theories of inspiration, from the Bible being entirely man-made to entirely divinely dictated. It argues that the correct view is that inspiration was a cooperative process between God and the human authors, resulting in text that is both fully divine and fully human.
This document discusses listening to children and new converts, taking scripture and turning it into prayer, and how holiness cannot be achieved quickly. It asks the purpose of the passage and how it can instruct in righteousness. It advises to read not only to receive messages but to retain them, as the messages are integrated. It references Mark 5:24b-34 and a Sherlock Holmes quote about observing what you see.
Bibliology and Hermeneutics (Session 5)Bong Baylon
The document summarizes the process of canonizing the New Testament books from the 1st to 4th centuries AD. It discusses how the NT authors viewed each other's writings as authoritative, and how early church fathers gradually recognized more books until the church councils of Hippo and Carthage established the 27-book canon in the late 4th century. Key events included Marcion proposing a limited canon in the 2nd century, Origen commenting on most NT books, and Athanasius issuing the first list of the current canon in 367 AD.
The document discusses reading the Bible and provides tips for doing so effectively. It recommends reading entire biblical books in one sitting from beginning to end without quitting too soon. It also lists common questions like who, what, where, when, why and wherefore to keep in mind while reading to fully understand each book.
This document discusses the importance of observation in Bible study. It notes that the ability to see details is a skill that improves with practice. There are often two main reasons people don't get more from Bible study - they don't know how to read it effectively or they don't know what to look for. Three basic rules for improving observation are to learn to read the Bible better and faster, to read it as if for the first time by using different translations, and to read it as a love letter.
October 2012 Prescription Series Sermon 2 (English)Bong Baylon
The document contains passages from 2 Timothy 4:9-22 describing Paul's circumstances and requests. It summarizes that Paul asks Timothy to come see him quickly as some companions have left, warns him about Alexander who opposed their message, recounts how he was deserted at his defense but was strengthened by God, and ends wishing God's spirit and grace upon Timothy.
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It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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2. Canonization of
Scripture
Questions:
• How do we know the books that we have
in the Bible are the right ones?
• Why do the Roman Catholics include
extra books in their Bible?
• Who has the authority to determine what
books can be called Scripture?
3. Canonization of
Scripture
Canon: Lit. ―rule‖ or ―measuring rod.‖
Refers to the accepted books of
the Old and New Testaments.
4. Facts and Fables Concerning the Canon
Fables Concerning the Canon
1. Age determines canonicity.
2. Language determines canonicity.
3. Agreement with the other Scriptures determines canonicity.
4. Religious value determines canonicity.
5. An inspired religious authority determines canonicity.
6. If a prophet or apostle wrote it, it is canonical.
7. If it is quoted by Scripture, it is canonical (Jude 9—Assumption of
Moses, 14–15—Book of Enoch; Acts 17:28—Aratus [ca. 310–245
B.C.], Phaenomena 5).
8. Inspiration determines canonicity. ―If it is inspired, it belongs in the
canon.‖
5. Facts and Fables Concerning the Canon
Facts Concerning the Canon
1. Prophetic nature and Apostolicity comprises
canonicity.
2. The body of Christ recognizes the canon.
3. God alone determines canonicity.
6. Canonization of
Scripture
“One thing must be emphatically stated. The New
Testament books did not become authoritative for the Church
because they were formally included in a canonical list; on
the contrary, the Church included them in her canon because
she already regarded them as divinely inspired, recognizing
their innate worth and generally apostolic authority, direct
or indirect. The first ecclesiastical councils to classify the
canonical books were both held in North Africa—at Hippo
Regius in 393 and at Carthage in 397—but what these
councils did was not to impose something new upon the
Christian communities but to codify what was already the
general practice of those communities.”
—F.F. Bruce
The New Testament Documents: Are They Reliable? (Grand Rapids, MI: Eerdmans, 1994), 27
7. 1400 B.C.
Writing of OT
Writing of the Septuagint (LXX)
(300–150)
Canonization of OT
400 B.C.
Council of Jamnia confirms
Hebrew canon (90)
Writing of NT
100 A.D.
Athanasius‘ Easter Letter (367)
Council of Hippo (393)
Council of Carthage (397)
Canonization of NT
All confirm NT canon
400 A.D.
RC Council of Trent declares
deuterocanonical books
canonical (1546)
1600 A.D.
8. Tripartite Division of the Old Testament
The Law:
Luke 16:17
―But it is easier for heaven and earth to pass away than for one stroke of a letter
of the Law to fail.‖
The Law and the Prophets:
Matthew 5:17
―Do not think that I came to abolish the Law or the Prophets; I did not come to
abolish but to fulfill.‖
The Law, Prophets, and the Psalms:
Luke 24:44
―Now He said to them, ‗These are My words which I spoke to you while I was
still with you, that all things which are written about Me in the Law of Moses and
the Prophets and the Psalms must be fulfilled.‘‖
9. Canonization of
Scripture
Five Tests for Canonicity of OT
1. Does the New Testament attest to its
authority?
2. Do extrabiblical Jewish writers affirm it?
3. Is the book consistent with other revelation?
4. Was it written by a prophet or someone of
divine authority?
5. Did Christ attest to its authority?
10. Canonization of
Scripture
1. Does the New Testament attest to its
authority?
11. Canonization of
Scripture
Lk. 24:44
―Now He said to them, ‗These are My words
which I spoke to you while I was still with
you, that all things which are written about
Me in the Law of Moses and the Prophets and
the Psalms must be fulfilled.‘‖
12. Canonization of
Scripture
Matt. 7:12
―Therefore, however you want people to treat
you, so treat them, for this is the Law and the
Prophets.‖
13. Canonization of
Scripture
2. Do extrabiblical Jewish writers
affirm them?
14. Canonization of
Scripture
Josephus
―How firmly we have given credit to these books of our own
nation is evident by what we do; for during so many ages as
have already passed, no one has been so bold as either to add
any thing to them, to take any thing from them, or to make
any change in them; but it has become natural to all Jews
immediately, and from their very birth, to esteem these books
to contain Divine doctrines, and to persist in them, and, if
occasion should arise, be willing to die for them. For it is no
new thing for our captives, many of them in number, and
frequently in time, to be seen to endure racks and deaths of all
kinds upon the theatres, that they may not be obliged to say
one word against our laws and the records that contain them.‖
15. Canonization of
Scripture
Babylonian Talmud
―After the latter Prophets Haggai, Zechariah,
and Malachi, the Holy Spirit departed from
Israel.‖
16. Canonization of
Scripture
Philo also attests to a closed threefold
division of the OT.
17. Canonization of
Scripture
Council of Jamnia (A.D. 90)
After the Temple was destroyed in A.D. 70,
the Sanhedrin was allowed by Rome to
reconvene for purely spiritual reasons. At this
council, the present OT books were
reconfirmed officially.
18. Canonization of
Scripture
3. Is the book consistent with other
revelation?
• Does it contain any inconsistencies?
• Does it contain any contradictions?
19. Canonization of
Scripture
4. Was it written by a prophet or
someone of divine authority?
20. Canonization of
Scripture
5. Did Christ attest to its authority?
21. Canonization of
Scripture
“Since Jesus is the Messiah, God in human
flesh, He is the last word on all matters.
He had the divine authority to endorse all
Scripture or only some of it. He
universally affirmed all Scripture, in
every part, as the divine Word of God.”
—Don Stewart
The Ten Wonders of the Bible (Orange, CA: Dart Press, 1990), 123
22. Appendix: The Apocrypha
Apocrypha: Lit. ―Hidden writings.‖ This describes
the group of writings, mostly written
in Greek during the intertestamental
period (400–100 B.C.), that are
contained in the Christian Septuagint
and Latin Vulgate and accepted by
Roman Catholics and some Eastern
Orthodox as Scripture, but rejected
by Jews and evangelical Protestants.
Alternate Name: Deuterocanonical books (Lit. ―second
canon‖)
23. Appendix: The Apocrypha
Key Terms
Protocanonical: Lit. ―first canon.‖ In contrast to
the deuterocanonical books,
refers to the books of the Old
Testament that have always
been accepted by all as
Scripture.
Pseudepigrapha: Refers to rejected books that
are falsely attributed to an
author (e.g., The Apocalypse of
Peter).
24. Greek Orthodox Roman Catholic Protestant
Deuterocanonical Deuterocanonical Apocrypha
1 (3) Esdras 1 (3) Esdras
2 (4) Esdras
Tobit Tobit Tobit
Judith Judith Judith
Additions to Esther Additions to Esther Additions to Esther
Wisdom of Solomon Wisdom of Solomon Wisdom of Solomon
Ecclesiasticus (Sirach) Ecclesiasticus (Sirach) Ecclesiasticus (Sirach)
Baruch Baruch Baruch
Epistle of Jeremiah Epistle of Jeremiah Epistle of Jeremiah
Prayer of Azariah Prayer of Azariah Prayer of Azariah
Story of Susanna Story of Susanna Story of Susanna
Bel and the Dragon Bel and the Dragon Bel and the Dragon
Prayer of Manasseh Prayer of Manasseh
1 Maccabees 1 Maccabees 1 Maccabees
2 Maccabees 2 Maccabees 2 Maccabees
3 Maccabees
4 Maccabees
Psalm 151
25. Appendix: The Apocrypha
Categories within the Apocrypha
Historical Religious Wisdom
1 Maccabees Tobit Ecclesiasticus (Sirach)
2 Maccabees Judith Wisdom of Solomon
Susanna Baruch
Additions to Esther Prayer of Manasseh
Bel and the Dragon Epistle of Jeremiah
Prayer of Azariah
27. Appendix: The Apocrypha
1. These works were included in the LXX
(B.C. 300–150) from which the NT
writers often quoted. Paul quoted from
the LXX many times. It was the primary
text for the author of Hebrews.
28. Appendix: The Apocrypha
2. Several deuterocanonical works were
found among the Dead Sea Scrolls. This
evidences an early acceptance of the
deuterocanonical books.
30. Appendix: The Apocrypha
4. Certain early Church fathers used the
works authoritatively, sometimes even
quoting them as Scripture:
• Clement of Alexandria (Tobit, Sirach,
Wisdom)
• Origen (Epistle of Jeremiah)
• Irenaeus (Wisdom)
31. Appendix: The Apocrypha
5. Many official Church councils included it
as part of the accepted canon of Scripture
(Rome 382; Carthage 393; Hippo 397).
32. Appendix: The Apocrypha
6. Martin Luther presumptuously deleted it
from the canon in the sixteenth century
because it contained elements of theology
that he did not agree with.
34. Appendix: The Apocrypha
1. It is disputed whether or not these books
were included in the LXX for many
reasons:
35. Appendix: The Apocrypha
– The earliest copies of the LXX that we have
are Christian in origin and were not copied
until the fourth century. It is hard to tell if the
original Alexandrian Jews had this wider
canon.
37. Deuterocanonical/Apocrypha Comparison Chart
Codex Vaticanus Codex Sinaiticus Codex Greek Orthodox Roman Catholic Protestant
(B) (A) Alexandrinus (A) Deuterocanonical Deuterocanonical Apocrypha
1 (3) Esdras 1 (3) Esdras 1 (3) Esdras 1 (3) Esdras 1 (3) Esdras
2 (4) Esdras
Tobit Tobit Tobit Tobit Tobit Tobit
Judith Judith Judith Judith Judith Judith
Additions to Additions to Additions to Additions to Additions to Additions to
Esther Esther Esther Esther Esther Esther
Wisdom of Wisdom of Wisdom of Wisdom of Wisdom of Wisdom of
Solomon Solomon Solomon Solomon Solomon Solomon
Ecclesiasticus Ecclesiasticus Ecclesiasticus Ecclesiasticus Ecclesiasticus Ecclesiasticus
Baruch Baruch Baruch Baruch Baruch
Epistle of Epistle of Epistle of Epistle of Epistle of
Jeremiah Jeremiah Jeremiah Jeremiah Jeremiah
Prayer of Azariah [Prayer of Azariah Prayer of Azariah Prayer of Azariah Prayer of Azariah Prayer of Azariah
Story of Susanna Story of Susanna Story of Susanna Story of Susanna Story of Susanna Story of Susanna
Bel and the Bel and the Bel and the Bel and the Bel and the Bel and the
Dragon Dragon] Dragon Dragon Dragon Dragon
Prayer of Prayer of
Manasseh Manasseh
1 Maccabees 1 Maccabees 1 Maccabees 1 Maccabees 1 Maccabees
2 Maccabees 2 Maccabees 2 Maccabees 2 Maccabees
3 Maccabees 3 Maccabees
4 Maccabees 4 Maccabees 4 Maccabees
Psalm 151 Psalm 151 Psalm 151 Psalm 151
38. Deuterocanonical/Apocrypha Comparison Chart
Codex Vaticanus Codex Sinaiticus Codex Greek Orthodox Roman Catholic Protestant
(B) (A) Alexandrinus (A) Deuterocanonical Deuterocanonical Apocrypha
1 (3) Esdras 1 (3) Esdras 1 (3) Esdras 1 (3) Esdras 1 (3) Esdras
2 (4) Esdras
Tobit Tobit Tobit Tobit Tobit Tobit
Judith Judith Judith Judith Judith Judith
Additions to Additions to Additions to Additions to Additions to Additions to
Esther Esther Esther Esther Esther Esther
Wisdom of Wisdom of Wisdom of Wisdom of Wisdom of Wisdom of
Solomon Solomon Solomon Solomon Solomon Solomon
Ecclesiasticus Ecclesiasticus Ecclesiasticus Ecclesiasticus Ecclesiasticus Ecclesiasticus
Baruch Baruch Baruch Baruch Baruch
Epistle of Epistle of Epistle of Epistle of Epistle of
Jeremiah Jeremiah Jeremiah Jeremiah Jeremiah
Prayer of Azariah [Prayer of Azariah Prayer of Azariah Prayer of Azariah Prayer of Azariah Prayer of Azariah
Story of Susanna Story of Susanna Story of Susanna Story of Susanna Story of Susanna Story of Susanna
Bel and the Bel and the Bel and the Bel and the Bel and the Bel and the
Dragon Dragon] Dragon Dragon Dragon Dragon
Prayer of Prayer of
Manasseh Manasseh
1 Maccabees 1 Maccabees 1 Maccabees 1 Maccabees 1 Maccabees
2 Maccabees 2 Maccabees 2 Maccabees 2 Maccabees
3 Maccabees 3 Maccabees
4 Maccabees 4 Maccabees 4 Maccabees
Psalm 151 Psalm 151 Psalm 151 Psalm 151
39. Appendix: The Apocrypha
– Philo, a first century Jewish scholar in
Alexandria who used the LXX extensively,
did not mention the Apocrypha even though
he commented on virtually all the
protocanonical books. The same can be said
for Josephus, a first-century Jewish historian
who used the LXX extensively, who
explicitly states that the apocryphal books
were never accepted as canonical by the Jews.
41. Appendix: The Apocrypha
3. Knowledge of a work does not make it
authoritative. Many people know of the
deuterocanonical books, and may even
respect and quote from them with
authority, but this does not necessarily
mean that they believe them to be
inspired.
42. Appendix: The Apocrypha
4. While early Christians did quote from the
deuterocanonicals from time to time, the earliest
Christians showed no evidence of their accepting
them as Scripture. It was only when the Christian
community began to break ties with the Jews
that their inclusion became an issue. The earliest
Christian list of books in the Old Testament is
that of Melito, bishop of Sardis (A.D. 170), and
it contains only the protocanonical works
(Protestant canon).
43. Appendix: The Apocrypha
5. Hippo, Rome, and Carthage were all
North African or Roman local church
councils that did not have the authority to
declare the canon. Augustine, the North
African bishop of Hippo, accepted the
Apocrypha (although slightly different
than the Roman Catholic version) and had
heavy influence upon these councils. This
explains their acceptance.
44. Appendix: The Apocrypha
6. Martin Luther rejected the Apocrypha just as
many others throughout church history had
done. There was no official ―infallible‖
declaration on the canon by Rome until after
Martin Luther rejected them. It was an over-
reactive response to Luther‘s rejection that
caused the Roman Catholic Church to declare
them to be Scripture at Trent. Until that time,
they were doubted by most and labeled either
Apocrypha or deuterocanonical books.
45. Appendix: The Apocrypha
A list of some Church leaders
throughout history who rejected part
or all of the
deuterocanonical/Apocrypha books
46. Appendix: The Apocrypha
Origen, a second-century theologian, rejected
the Apocrypha, listing the canon to be 22
books (equivalent to the Jewish and Protestant
canon).
47. Appendix: The Apocrypha
Athanasius, the fourth-century bishop of
Alexandria, rejected most of the Apocrypha,
holding to a 22-book Old Testament canon.
48. Appendix: The Apocrypha
Jerome, who was commissioned by the
Church in the fifth century to translate the
Scriptures into Latin, produced the Latin
Vulgate which was the Church approved
translation for over a thousand years. He did
not accept the Apocrypha but, instead,
adhered to a Jewish canon of 22 books.
49. Appendix: The Apocrypha
Gregory the Great, Pope of Rome, who,
according to the Roman Catholic Church must
have had the unwritten tradition that included
the canon, rejected the book of 1 Maccabees.
50. Appendix: The Apocrypha
The Venerable Bede, historian and doctor of
the Church, in his commentary on Revelation,
listed the Old Testament books to be 24 in
number (the same as the Jewish and Protestant
canon).
56. Appendix: The Apocrypha
Nicholas of Lyra, one of the most highly
regarded and influential theologians of the
Middle Ages, surpassing even Thomas Aquinas
in authority as a biblical commentator
57. Appendix: The Apocrypha
William of Ockham, in his Dialogues, wrote
that the Church did not receive the books of
the Apocrypha as canonical.
58. Appendix: The Apocrypha
Cardinal Cajetan, the opponent of Luther,
wrote a commentary on all the books of the
Bible and even dedicated it to the Pope, saying
that the Apocrypha was not canonical in the
―strict sense.‖ Therefore, the deuterocanonical
books were not included in his commentary.
59. Appendix: The Apocrypha
Glossa ordinaria, the standard commentary of
the late Middle Ages studied and respected by
all in the Church, says that the Church did not
believe the deuterocanonical books were
inspired. Here is the preface:
60. Appendix: The Apocrypha
―The canonical books have been brought about through the
dictation of the Holy Spirit. It is not known, however, at
which time or by which authors the non-canonical or
apocryphal books were produced. Since, nevertheless, they
are very good and useful, and nothing is found in them which
contradicts the canonical books, the church reads them and
permits them to be read by the faithful for devotion and
edification. Their authority, however, is not considered
adequate for proving those things which come into doubt or
contention, or for confirming the authority of ecclesiastical
dogma, as blessed Jerome states in his prologue to Judith and
to the books of Solomon. But the canonical books are of such
authority that whatever is contained therein is held to be true
firmly and indisputably, and likewise that which is clearly
demonstrated from them.‖
62. Appendix: The Apocrypha
1. The NT never directly quotes from any apocryphal book
as Scripture with the common designation ―it is written.‖
Often, when people claim that it does, the references are
a stretch to get them to match the deuterocanonical
books, or they are, at best, mere allusions that evidence
knowledge of the deuterocanonical books. If there are
genuine allusions to certain deuterocanonical books, this
does not mean that the writer believed them to be
inspired any more than Paul's quotation of Aratus (ca.
310–245 B.C.) in Acts 17:28 means that he believed
Phaenomena was part of the canon. (See also where Jude
quotes from the apocryphal book Enoch in Jude 1:9).
63. Appendix: The Apocrypha
2. The Palestinian Jews (those who lived in Israel) never
accepted the deuterocanonical books. This was the key
argument for the Reformers. The basic idea is that if
Christ did not recognize them, they are not canonical.
Josephus (born c. 37 A.D.), a primary Jewish historian,
plainly writes about the accepted canon of his day which
is the same as the current Protestant canon. He makes no
mention of the Apocrypha and does not hint at a canon
controversy in his day (Against Apion 1.41). The Talmud
makes a similar point: ―After the latter prophets Haggai,
Zechariah, and Malachi, the Holy Spirit departed from
Israel.‖ Philo, who lived in Alexandria in the first
century, did not accept the Apocrypha either.
64. Appendix: The Apocrypha
3. From a Protestant perspective, there are significant
theological and historical inaccuracies in the
deuterocanonical books (e.g., works-based salvation,
Tobit 12:9; cruelty, Sirach 22:3; 42:14, 2; doctrine of
purgatory, 2 Maccabees 12:41–45). What is more, these
books have historical errors. It is claimed that Tobit was
alive when the Assyrians conquered Israel in 722 B.C.
and also when Jeroboam revolted against Judah in 931
B.C., which would make him at least 209 years old; yet
according to the account, he died when he was only 158
years. The Book of Judith speaks of Nebuchadnezzar
reigning in Nineveh instead of Babylon.
66. Appendix: The Apocrypha
1 Macc. 9:27
―Thus there was great distress in Israel, such as
had not been since the time that prophets
ceased to appear among them.‖
67. Appendix: The Apocrypha
5. The deuterocanonical books were in
dispute for so long and held to secondary
status that it would be problematic to say
that they contain the voice of God since
most people did not recognize them to be
His voice.
69. Appendix: The Apocrypha
Tobit 12:9
―For almsgiving delivers from death, and it
will purge away every sin. Those who perform
deeds of charity and of righteousness will have
fullness of life.‖
70. Appendix: The Apocrypha
Sirich 22:3
―It is a disgrace to be the father of an
undisciplined son, and the birth of a daughter
is a loss.‖
71. Appendix: The Apocrypha
2 Macc. 12: 39–45
―On the next day, as by that time it had become
necessary, Judas and his men went to take up the
bodies of the fallen and to bring them back to lie with
their kinsmen in the graves of their fathers. Then
under the tunic of every one of the dead they found
sacred tokens of the idols of Jamnia, which the law
forbids the Jews to wear. And it became clear to all
that this was why these men had fallen.‖
72. Appendix: The Apocrypha
―So they all blessed the ways of the Lord, the
righteous Judge, who reveals the things that are
hidden; and they turned to prayer, beseeching that
the sin which had been committed might be wholly
blotted out. And the noble Judas exhorted the people
to keep themselves free from sin, for they had seen
with their own eyes what had happened because of
the sin of those who had fallen.‖
73. Appendix: The Apocrypha
―He also took up a collection, man by man, to the amount of
two thousand drachmas of silver, and sent it to Jerusalem to
provide for a sin offering. In doing this he acted very well and
honorably, taking account of the resurrection. For if he were
not expecting that those who had fallen would rise again, it
would have been superfluous and foolish to pray for the
dead. But if he was looking to the splendid reward that is laid
up for those who fall asleep in godliness, it was a holy and
pious thought. Therefore he made atonement for the
dead, that they might be delivered from their sin.‖