2021-11-23 04:27:36
And I just point out to those who only want to follow what the Jews accept that the Deuterocanonical Apocryphal Books i.e. those that date before our Lord and Savior Yehoshua-Jesus were also written by Jews who had Faith.
So it is Jews who reject Jewish writings, so which Jews to believe?
This doctrine of a closed canon actually comes from the adversary and not from Elohim because it has led to the rejection of certain Books which are indeed of Divine inspiration.
History teaches us that the appropriateness of a closed list does not question the Christians until the very end of the 4th century.
Imagine, 400 years after our Lord and Savior Yehoshua-Jesus and the Apostles and knowing that in those days, this idea only really interests Westerners.
The canon of the Holy Torah and the Prophets evolves in parallel in the Latin Churches as well as in the Greek Churches.
Until the fourth century, we speak of an open canon and later of a closed canon.
Concerning the New Testament writings, depending on whether they come from the East or the West, the lists of books retained are not the same. In addition to the reluctance to accept the plural reception of a tetramorphic testimony (Irenaeus' neologism), certain books received in the West were repudiated in the East and vice versa. For a long time, the Eastern Churches worked with a canon of 22 books, while the Western Churches held to a canon of 27 books.
The books always retained are :
The 4 Gospels
The Acts of the Apostles
The first epistle of John
As for the epistles of Paul, the lists vary.
Marcion knew 10, other lists give 13,
or even 14.
Some lists were built around the symbolism of the number 7 at the cost of acrobatics: the double letters count as one.
The following books were always delayed:
Jude
2 and 3 John
James
2 Peter
Some texts are systematically ignored in the West which are appreciated in the East and vice versa:
The Epistle to the Hebrews, received in the East.
The Apocalypse (Revelation) of John, received in the West, rejected in the East.
Questioned by Athanasius of Alexandria, it was integrated into the canon in the 4th century.
The Epistle to Philemon is ignored by the Syriac Church, which does, however, have a third epistle to the Corinthians.
In the Latin Churches the canon closes at 27 books by authority of the Church. As a result, it closes earlier than in the East at the regional synods of Carthage in 397 and 419.
Until the last years of the 4th century, it excludes the epistle to the Hebrews.
In the Greek churches, it is the use of the books in the communities that determines the canon.
The canon starts with 22 books, without the epistle to the Hebrews, without the letters of James, nor 2 Peter, nor 3 John, nor Jude.
In the middle of the third century, the work of Cyprian of Carthage does not quote any of these five books, nor the letter to Philemon, nor Revelation.
The school of Antioch, with John Chrysostom (347-407), Theodore of Mopsueste (393-466) sticks to a canon of 22 books without Apocalypse. The Council of Trullo (692) did not settle anything.
The canonicity of the Apocalypse was still discussed in the 5th and 6th centuries. It was Pope Gregory the Great who affirmed, with all his authority, the canonicity of this book, in 419, in contradiction with the Eastern opinions, and notably those of the Christian theological school of Alexandria.
Luther decided to declare the Epistles of James, Jude and Revelation uninspired, although he considered them useful.
In fact, Luther wanted to extract the letter of James from the New Testament, because in this letter it is written: "By works a man is justified, not by faith alone" (James 2:24).
Now, did not Luther lay down as the foundation of the nascent Protestant faith, the famous cry of the reformation Sola Fide, that is, that only faith justifies and not works.
The Letter of James was so contradictory to Luther's thinking that he decided to remove it from the Protestant canon rather than revise his position.
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