As has been noted by
@sculleywr, the Masoretic canon, which most Protestants now use, omits Baruch, whereas Josephus included it.
Just not in real history - as per the real historic documents that we have in reality -- where we find Josephus condemning the inclusion of Baruch and the other Jewish apocryphal texts while admitting to the coercion that was force upon him to act against what reason and Bible scholarship of the literate would demand in that case -
Many who reject Josephus for whatever reason will still admit that "
Judaism officially excluded the deuterocanonicals and the additional Greek texts listed here from their Scripture in the
Council of Jamnia (c. 70–90 AD)"
But Josephus argues that the Hebrew Bible was closed for 400 years - which means "no Baruch" -- even for Josephus - and no Baruch in the OT canon - no not even for the Catholic's own Jerome.
So when we talk about "all the scriptures," in Luke 24:27 - we are not talking about any Catholics -- we are talking about the Hebrew Canon which is all Christ had -
No one thinks that Catholics wrote the OT. No one thinks that Jews were waiting for Catholics to come along many centuries later and tell them what the OT - Hebrew Bible is.
This is beyond dispute. The church established in Matthew 16 was not the Catholic church and was not telling Jews "you have the wrong Bible" as we see clearly when we read the NT text.
Regardless of which one of those interpretations you subscribe to, the New Testament makes it crystal clear that that Church has said that the Jews have the wrong scripture, the wrong Bible etc.
Matt 22 - Christ said to the Jews that Lev 19:18 and Deut 6:5 are foundational "to ALL the LAW and the PROPHETS" - not "you have the WRONG law and prophets".
This is irrefutable.
Fact-check: St. Jerome did not "reject" the Apocrypha. He expressed a personal opinion
This is NOT a case of two great scholars - both literate in the original language having some "difference in opinion" on some subtle detail. RATHER it is a case of an illiterate bishop trying to coerce a scholar who actually knew what he was reading -- to corrupt the Latin Vulgate... and winning.
Jerome knew the original languages from which he was translating - the RCC rulers at the time where woefully incompetent when it came to the text - and Jerome told them - in writing - in the prologues that the Jewish Apocrypha was NOT in the Canon of scripture.
That some illiterate archbishop had "authority" to force Jerome against his own best judgment - saying more about coercion than it does about the Jewish Apocrypha being canonical.
For you to make such a statement indicates that you simply haven't read the actual correspondance between Jerome and his Roman archbishop (whose successors, starting in the sixth century, were called Papem, or Pope; in the fourth century only the archbishop of Alexandria was called Papem); St. Jerome loved his bishop,
Whether or not he respected the illiterate bishop that coerced him against his own knowledge of the actual languages and the texts - is irrelevant. The point is that he was quick to tell us that the apocrypha does not belong in the canon. He was not illiterate when it came to the original languages - but Catholic leadership was greatly illiterate when it came to Hebrew and Greek at the time of Jerome.
",
the Vulgate manuscripts included prologues[11] that
clearly identified certain books of the Vulgate Old Testament as apocryphal or non-canonical. In the prologue to the
books of Samuel and
Kings, which is often called the
Prologus Galeatus, Jerome described those books not translated from the Hebrew as apocrypha; he specifically mentions that
Wisdom, the
book of Jesus son of Sirach,
Judith,
Tobias, and the
Shepherd "are not in the canon". In the prologue to
Esdras he mentions
3 and
4 Esdras as being apocrypha. In his prologue to the books of Solomon, he mentioned "the book of Jesus son of Sirach and another
pseudepigraphos, which is titled the
Wisdom of Solomon". He says of them and Judith, Tobias, and the
Books of the Maccabees, that the Church "has not received them among the canonical scriptures".
He mentions the
book of Baruch in his prologue to the
Jeremias and does not explicitly refer to it as apocryphal, but he does mention that "
it is neither read nor held among the Hebrews"
Thus Jerome did not consider himself as writing Canon -but translating -- and stated that some of what was being translated was "Canon" and others were NOT.
When commenting on the Apocryphal books, it (The Glossa ordinaria (pl. glossae ordinariae),) prefixes an introduction to them saying: 'Here begins the book of Tobit which is not in the canon; here begins the book of Judith which is not in the canon' and so forth for Ecclesiasticus, Wisdom, and Maccabees etc. These prologues to the Old Testament and Apocryphal books repeated the words of Jerome.
As for Jerome's complaint against those who insisted on the corruption of the Vulgate
"
1Jerome to the Bishops in the Lord Cromatius and Heliodorus, health!
I do not cease to wonder at the constancy of your demanding. For you demand that I bring a book written in the
3Chaldean language into Latin writing, indeed the book of Tobias,
which the Hebrews exclude from the catalogue of Divine Scriptures, being mindful of those things which they have
titled Hagiographa. I have done enough
for your desire,
yet not by my study. 6For the studies of
the Hebrews rebuke us and find fault with us, to translate this for the ears of Latins contrary to their canon. "
The deuterocanon was ultimately retained for two reasons: the Apostles used it (St. Jude even appears to quote 1 Enoch, which is more than most churches are prepared to accept), the early Church used it, and on several occasions, it contains clear and unambiguous Christological prophecy.
No NT author refers to the Apocryphal text as "It is written" or "The Spirit says" or "according to scripture" -
WE Do have Paul quoting Cretan poets in Titus 1.
We DO have Paul quoting pagan authors in Acts 17 -
Acts 17
22 So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects. 23 For while I was passing through and examining the
objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you. 24 The
God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all
people life and breath and all things; 26 and He made from one
man every nation of mankind to live on all the face of the earth, having determined
their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and exist,
as even some of your own poets have said, ‘For we also are His children.’
But in quoting them he never said "as scripture says" -- "as the Holy Spirit says" -- "and it is written"
Forgive me, but I would like to ask you very respectfully to help us improve the tone and Christian brotherly love of discourse in General Theology by refraining from using polemical and incendiary catchphrases like "just not in real life."
You are forgiven. the 'in real life" statement is a reference "to real statements of Jerome" on the subject. Documented history - that does not gloss over or avoid the detail under discussion.
In real life - the real events of history - real documented statements - must be taken into consideration. I suspect you also would agree with this.
First of all, tying in to my earlier post, I'd like to ask you to voluntarily consider not using typographic emphasis to score your points; bold, red, underscored and italcs fonts have a visually dramatic effect
Much emphasis on style over substance, form over function is a dead give away. If some other font would make my posts more readable - please let me know. But unlike post-grad academic exercises - this is an "open marketplace forum" - where readers are inclined to "skim" rather than study large posts - so I use a style that would cause the point to be apparent EVEN to "skimmers".
So what is so difficult for one person to read as you suggest - is super easy for the "skimmers" who likely would only glance at the post for about 4 seconds.
What is more - red letter edition Bible have been popular -- long before I started posting with red-letter sections. So also Bibles with bold font section titles/headers.
(Different contexts require different styles of text presentation so this has nothing at all to do with how I am "feeling" but rather the most efficient way to reach the largest group of readers and skimmers. )
Now,
vis a vis your main point, it is actually refutable, owing to certain simple facts:
- Josephus enumerated a 22 book canon which lacked Ruth and Lamentations; some scholars have suggested he considered these a part of Kings or Judges, but ultimately, his canon is at structural variance with the twenty two book Masoretic canon.
You have quoted "you" well in that case. This is irrefutable. Thank you for your speculation in that regard.
In keeping with that standard -- Here is my guess
Josephus of Jerusalem, the first-century AD historian acknowledged 22 books; the Apocalypse of Ezra (about AD 100) acknowledge 24.
If Josephus included Ruth with Judges and Lamentations with Jeremiah the two agree.
The 24 books of the Hebrew canon are equivalent to the 39 books of the Greek canon (since Samuel, Kings, Chronicles, Ezra-Nehemiah and the twelve minor prophets counted as only one book each in the Hebrew list.)
When commenting on the Apocryphal books, it (The
Glossa ordinaria (pl.
glossae ordinariae),) prefixes an introduction to them saying: '
Here begins the book of Tobit which is not in the canon; here begins the book of Judith which is not in the canon' and so forth for Ecclesiasticus, Wisdom, and Maccabees etc.
These prologues to the Old Testament and Apocryphal books repeated the words of Jerome.
The Glossa ordinaria was the standard kJV-like equivalent even in the RCC for many centuries.
in Christ,
Bob