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If anything is certain, it is that there was no common canon among the Jews at the time of Christ.
Which is simply deceptive, for while there was also variant views as there are today on many things, the manifest reality is that an authoritative body (canon) of wholly inspired writings had been established by the time of Christ, and without an infallible magisterium, which Rome presumes is essential for ascertaining that is of God.
Therefore the Lord and disciples
repeatedly quoted from, referenced, and referred them and others to the Scriptures as authoritative, (
Matthew 21:42; 26:54,56;
Mark 14:49) including reading from one of the established books in the synagogue as Scripture, (
Luke 4:21) and men such as Paul reasoned with Jews likewise "from the Scriptures," and men "searched the Scriptures" in order to ascertain his veracity, (
Acts 17:2,
11) and there were souls who were "mighty in the Scriptures," (
Acts 18:34,
28) and the Lord substantiated His mission to the disciples by the Scriptures (as a tripartite canon), and opened their minds to the understanding "of the Scriptures." (
Luke 24:44,45)
Yet Catholics argu that there was no authoritative canon of sacred writings! And note that those who sat in the seat of Moses, whom the Lord enjoined conditional (only Scriptural) obedience to, (Mt. 23:2) never made the canonical status of the Scriptures the Lord and His prima NT church invoked as issue, this implicitly affirming there accepted status.
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At the Council of Rome in 382, the Church decided upon a canon of 46 Old Testament books and 27 in the New Testament. This decision was ratified by the councils at Hippo (393), Carthage (397, 419), II Nicea (787), Florence (1442), and Trent (1546).
None of which were ecumenical councils that settled the canon so that disagreement was disallowed. Thus as even the Catholic Encyclopedia states,
In the Latin Church, all through the Middle Ages [5th century to the 15th century] we find
evidence of hesitation about the character of the deuterocanonicals.
There is a current friendly to them, another one distinctly unfavourable to their authority and sacredness, while wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, and among those we note St. Thomas Aquinas.
Few are found to unequivocally acknowledge their canonicity. The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers. The chief cause of this phenomenon in the West is to be sought in the influence, direct and indirect, of St. Jerome's depreciating Prologus
(CATHOLIC ENCYCLOPEDIA: Canon of the Old Testament)
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Further, if Catholics added the deuterocanonical books in 1546, then Martin Luther beat us to the punch: He included them in his first German translation, published the Council of Trent...
they had been included at least in an appendix of Protestant Bibles. It is historically demonstrable that Catholics did not add the books, Protestants took them out.
Which is more deception, for the issue is not whether the Deuteros can be read, but the canonical status of them. And as they are were not considered canonical, Luther translated them but placed them in a separate section, as did typical Protestant Bibles, as per an ancient tradition. Thus it is historically demonstrable that Catholics did not the books as Scripture, while Protestants followed the more ancient canon, out of which the NT shows Lord referenced writings as authoritative Scripture.
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Luther had a tendency to grade the Bible according to his preferences. In his writings on the New Testament, he noted that the books of Hebrews, James, Jude, and Revelation were inferior to the rest, and they followed "the certain, main books of the New Testament."
Which was nothing novel or unCatholic, for in reality, scholarly disagreements over the canonicity (proper) of certain books continued down through the centuries, and right into Trent, until it provided the first "infallible," indisputable canon
after the death of Luther.
Thus Luther was no maverick but had substantial RC support for his non-binding canon, and which did not determine the canon for Protestantism.
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In 1519, this same attitude fueled his debate against Johannes Eck on the topic of purgatory. Luther undermined Eck’s proof text of 2 Maccabees 12 by devaluing the deuterocanonical books as a whole.
And since the canon had not been settled then Eck had a problem which would not be rectified until after the death of Luther. Likewise, Luther's position on the canon could not be made a damnable issue, as it is with later Catholicism, until after Trent.
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Though there are no quotes, the New Testament does make numerous allusions to the deuterocanonical books. For one strong example, examine Hebrews 11:35: "Women received their dead by resurrection. Some were tortured, refusing to accept release that they might rise again to a better life."
Even contemporary news can be referenced in Scripture, (Luke 13:1-3) which does not mean it is the latter, but, in contrast to the basis for Catholic oral tradition being the word of God, affirmation of such by inspired Scripture surely means it is true. And in contrast to canonical writings, the deuteros (Apocrypha) were never referred to as scripture as in "Search the scriptures" (
John 5:39) and to Sadducees Ye do err, not knowing the scriptures, nor the power of God (
Matthew 22:29) or "It is written."(
Mt. 4:4)
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"Early Christians read the Greek translation of the Old Testament, the Septuagint. It included the seven deuterocanonical books.
Which is a repetition of the deceptive statement which was dealt with earlier.
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Since there was disagreement between some Church Fathers, it became obvious that no individual could provide an infallible list of inspired books.The bottom line: "We have no other assurance that the books of Moses, the four Gospels, and the other books are the true word of God," wrote Augustine, "but by the canon of the Catholic Church."
Which presumption would logically mean that first century souls had no other assurance that the books of Moses were the true word of God," yet the manifestly did! And rather than the historical magisterium infallibly indisputably defining what and who was of God, the church began with common souls assuredly ascertaining that both men (such as the prohets and John the baptizer: "for all men counted John, that he was a prophet indeed" (Mark 11:32) and writings were of God. (John 7:40-42)
So much for the presumption of Rome with her the novel and unScriptural premise of ensured perpetual magisterial infallibility.
• One must either trust a rabbinical school that rejected the New Testament 60 years after Christ established a Church, or one must trust the Church he established.
Which is simply a reiteration of ignorance dealt with before, as well as pure propagada, For the fact is that the church of Rome (nor the EOs, if less aberrant) cannot claim to be the one true and apostolic church, since distinctive Catholic are
not manifest in the only wholly inspired substantive authoritative record of what the NT church believed (including how they understood the OT and gospels), which is Scripture, especially Acts thru Revelation.
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Which deserves our trust? Martin Luther makes a pertinent observation in the sixteenth chapter of his Commentary on St. John "We are obliged to yield many things to the papists [Catholics]—that they possess the Word of God which we received from them, otherwise we should have known nothing at all about it."
Which helps the RC argument how? The Catholic logic is that if one is indebted to Catholicism for the Bible then it means acknowledging and submitting to Catholicism as being the infallible authority on what it consists of and means.
However, this logically means that first century souls should have submitted to those who sat in the seat of Moses over Israel, (Mt. 23:2) who were the historical instruments and stewards of Scripture, "because that unto them were committed the oracles of God," (Rm. 3:2) to whom pertaineth" the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises" (Rm. 9:4) of Divine guidance, presence and perpetuation as they believed, (Gn. 12:2,3; 17:4,7,8; Ex. 19:5; Lv. 10:11; Dt. 4:31; 17:8-13; Ps, 11:4,9; Is. 41:10, Ps. 89:33,34; Jer. 7:23)
And instead they followed an itinerant Preacher whom the magisterium rejected, and whom the Messiah reproved them Scripture as being supreme, (Mk. 7:2-16) and established His Truth claims upon scriptural substantiation in word and in power, as did the early church as it began upon this basis. (Mt. 22:23-45; Lk. 24:27,44; Jn. 5:36,39; Acts 2:14-35; 4:33; 5:12; 15:6-21;17:2,11; 18:28; 28:23; Rm. 15:19; 2Cor. 12:12, etc.)
Note also that whenever you see a Catholic quote Luther as
this one , one should avail the research of James Swan a site search (site:beggarsallreformation.blogspot.com
"We are obliged to yield many things" ..).
Thus once again the sophistry of (money-begging) Catholic Answers is once again exposed, but the grace of God.