Initially the situation was quite clear: for the letter St. Considered the contents of the Old Testament called the Septuagint Greek translation (abbreviated LXX), and the New Testament gospels were considered, Acts and Epistles of St. Paul and other apostles. Were put forward to doubts as to the Apocalypse and the Second Letter of John. Peter, but it did not induce any significant in the church crisis.
problem with canon ST began when the Jews at the end of the first century AD closed the canon of the Hebrew Bible, assuming that the last historical book should be a book of Esther, it is no longer listed in the Name of God. As a result, carefully removed all the books that were written in a clear manner later than Vtym century BC. Chr (Paper Maccabees, Syracydes) or it does not Hebrew (Book of Wisdom Greek additions to Esther and Daniel). Some of the books (Judith, Tobit, Baruch) was treated as part of oral tradition, not belonging to the written in the Bible and not intended for the synagogue readings. In addition, selected a version of the Hebrew text, from which they could be as little as possible to prove that Jesus of Nazareth was the Messiah.
It all had its consequences. Christians learned that the arguments put forward by the accounts of ST, which Jews do not recognize, they are pointless. With time, books were ST to distinguish "those that serve to justify the doctrine of of the Messiah "and" those that only read in the Church. " And therefore, in some minds the suspicion dawned that the accounts be accepted by the Jews are supposedly "higher authority" ...
first great crisis arose in late IVgo and VGO century through the work undertaken by the St. ST Jerome to translate the original Hebrew with the Latin. This great man held that, given the extraordinary amount of circulating versions of Latin and Greek, you have to do with the order. And at that time Jews had only one commonly used version ST. Therefore decided to rely on the Hebrew canon, and not to translate the books, which the Hebrew original has not survived. I got quite a stir. Subsequently protested St. Augustine, Rufin, the bishops of Gaul ... Finally
Pope Innocent I, after consultation with Jerome, bishop of Toulouse, has decided to announce a list of books of ST, which should be regarded as inspired. Were all challenged by the eminent translator book. As a result, the same Saint. Jerome has modified its position and translated the books of Judith and Tobit, since he was just arrived to their Hebrew (Or perhaps Aramaic?) Originals. The position of the pope confirmed the additional fourth synod of Carthage in 419, the
next great crisis erupted as a result of Luther. Because Luther struggled with the sale of indulgences, he could not stand the argument that the Second Book of Maccabees tells sacrifices for the dead (cf. 2Mch 12,39-45). Well it was simpler, as an indication that this is a book of "apocryphal" good for edification, but which can not be inferred from any doctrine!
interesting that the position is supported when many bishops and cardinals ... Meanwhile, Luther
made an unsuccessful attempt to remove it from the canon of the NT letter of St. James and the Apocalypse, because, in his view, they contradicted the doctrine of justification "by faith alone (sola fide in Latin). Indeed, they say, after all:
You see that man is justified by works and not by faith alone. (James 2:24)
And I heard a voice from heaven saying, Write, Blessed are they who die in the Lord - now. Yea, saith the Spirit, let them rest from their labors, because they go along with them their deeds. (Revelation 14:13)
's coming soon, and my reward is with me, so to everyone back, what is his job. (Revelation 22:12)
Finally the Council of Trent in 1546, endorsed the decision of the Synod of Carthage in the ST canon, except that the Prayer of Manasseh, and removed the third and fourth book of Ezra, which appear in the Latin Vulgate yet. The reason for this decision was simple: if they want to remove the challenged book there would have been a veritable "liturgical disaster" would have to pousuwać oficjów and the breviary of the hundreds of passages relating to the book of Judith, Wisdom, Syracydesa
etc. These prayers rooted so deeply in the consciousness of the Church, that the necessity of parting with them was unbelievable! For example, during the adoration of the Blessed. Sacrament, the priest says: "You gave them bread from heaven", and the faithful respond, "able to satisfy any taste." And where is it? Then the book in question wtórokanonicznej!
people and their food żywiłeś angelic and you gave them without their efforts to ready the bread from heaven, able to give all the delight and satisfy every taste. (Wis 16:20)
And what remove it now with devotion? In the name of what?
Here we come to an important point in the discussion of the canon of Scripture. The basic criterion of whether a book (or part of the paper) is an inspired letter is that the Church recognizes in it something that has shaped his deepest identity and an authentic divine tool providing the people of God. The Bible is a living word that made it what it says. It is the word in a 100% divine, but also 100% human, alone, without God's people who work in progress, could not exist. This is not the Koran, which each letter was from the beginning of the world written in the sky, and eventually was forwarded to people as Muslims believe. Such a letter could exist independently from people who either could give him faith, or not.
should be added that the Orthodox Eastern Churches still consider it inspired other books: Psalm 151, the Third Book of Ezra, and Third Maccabees (some patriarchates add to that some other books). However, not all books are useful wtórokanonicznym equal authority.
Vatican Council II, returning back to the Hebrew, Aramaic and the original Greek texts led to minor changes in the Bible. Especially
Paper Syracydesa was every bit truncated: it fell out of the lead interpreter (eg grandson Syracydesa book translates from Hebrew to Greek), and about a hundred verses. In other books are completely changes "cosmetic", although in several places - pretty significant. For example, change the wording of Romans 1 Corinthians 5.12 and 15.51 is the doctrinal point of view, extremely important, as a clarification of the doctrine of original sin and the Parousia. However, this does not interfere in any way any previously formulated dogmas. The most important
factor ensuring the consistency of our biblical texts is, therefore, the Church's liturgy. This is what is completely shaped by the word of God and it is a response to God's people to the received word.
participating in it so if we get to know them inside and let him in full shape. We begin to think along with the Church and the feel together (Latin "sentire cum Ecclesia"). This allows us to realize that the word of God is always the same and yet always new.
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