The Tradition of the Bible
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yeshuaslavejeff
simple truth, martyr, disciple of Yahshua
?
Maybe not.
Not everyone recognizes Yahuweh's Sovereignty and Jurisdiction Over His Own Word.
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HTacianas
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- Jul 9, 2018
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It was a holy Synod that has been ratified by both East and West. Jesus said:
" For where two or three are gathered together in my name, there am I in the midst of them."
Jesus himself was with them when the canon was decided. Are we to assume that our eternal salvation relies on scripture but that God himself left us with the wrong scripture for some 1500 years now?
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yeshuaslavejeff
simple truth, martyr, disciple of Yahshua
" For where two or three are gathered together in my name, there am I in the midst of them."
In many places over the last 500 years, Jesus is and was with 2 or 3 gathered in His Name.
He told them something ....
in line with all Scripture, in harmony with His Plan and His Purpose.
In many places over the last 500 years, Jesus is and was with 2 or 3 gathered in His Name.
He told them something ....
in line with all Scripture, in harmony with His Plan and His Purpose.
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- Dec 22, 2017
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Thank you for your response! I see that you're mentioning Yashua, but I would appreciate a more specific reference to how Yashua said that truth was distorted, until the rise of Protestantism. Specific Biblical citations are appreciated.
May God continue to bless us all!
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yeshuaslavejeff
simple truth, martyr, disciple of Yahshua
Where does grace and truth come from ? (or thru whom?) (according to all Scripture)
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- Apr 22, 2017
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I am going to tweak the definition you offered. Classically the doctrine of sola scriptura is that scripture alone is the sole infallible source of christian teaching and practice. We do not deny the existence of tradition or the role thereof.
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- Apr 22, 2017
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Roger Beckwith disagrees:
The theory that an open canon was closed at the Synod of Jamnia about AD 90 goes back to Heinrich Graetz in 1871, who proposed (rather more cautiously than has since been the custom) that the Synod of Jamnia led to the closing of the canon. Though others have lately expressed hesitations about the theory, its complete refutation has been the work of J. P. Lewis5 and S. Z. Leiman. The combined result of their investigations is as follows:
(a) The term ‘synod’ or ‘council’ is inappropriate. The academy at Jamnia, established by Rabbi Johanan ben Zakkai shortly before the fall of Jerusalem in AD 70, was both a college and a legislative body, and the occasion in question was a session of the elders there.
(b) The date of the session may have been as early as AD 75 or as late as AD 117.
(c) As regards the disputed books, the discussion was confined to the question whether Ecclesiastes and the Song of Songs (or possibly Ecclesiastes alone) make the hands unclean, i.e. are divinely inspired.
(d) The decision reached was not regarded as authoritative, since contrary opinions continued to be expressed throughout the second century.
The assumption that the canon was closed at Jamnia about AD 90 has been elaborated by different writers in various ways. Some have seen it as part of the reorganization of Judaism after the fall of Jerusalem; some, as part of the polemic against Christianity;9 and some, as of a piece with the standardization of the Massoretic text. If, however, the canon was not closed about AD 90 but a long time before, all these corollaries lose the premiss on which they depend. Similarly, any inference that the canon was decided by councils must be abandoned. The session at Jamnia was not a council, and the decision it made was not regarded as authoritative: and, in so far as there is a parallel with ecclesiastical councils, it should be noted that the earliest important Christian council to deal with the canon was the third Council of Carthage, as late as AD 397. The role of councils, therefore, was not so much to decide the canon as to confirm decisions about the canon already reached in other ways. What ways these were, in the case of Judaism, has been suggested at some length in the introduction, chapter two and chapter four (see pp. 11, 65–7, 80–6, 127–53).
Beckwith, R. T. (1985). The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (pp. 276–277). London: SPCK.
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Yes!
And where does he tell us what Scriptures count as being inspired?May Be continue to bless us all!
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Albion
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If you are thinking that this question calls Sola Scriptura into question or that it "proves" that Tradition somehow defines doctrine...
neither of those is correct.
We hear them all the time from people who think they 'have the goods' on Sola Scriptura, but that isn't so. It's just evidence of them having misunderstood the meaning of the term.
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Every place where we can “find Him.”Yes!
May Be continue to bless us all!
Luke 24: NASB
44Now 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.” 45Then He opened their minds to understand the Scriptures, 46and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, 47and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem.48“You are witnesses of these things.49“And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.”
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Since the canon is not set forth in Scripture itself where else other than Tradition could it have been determined?
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- Oct 7, 2017
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How many books does your Bible have? Different churches have different Bibles, which means canon is very different for each.
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- Dec 22, 2017
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Thank you for sharing! Where in the Bible does it say that the Gospel of Like (specifically) should be included in the Bible?
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