NEW TESTAMENT (NT canon). - Our divine Redeemer, before he left this earth, said to the Apostles: "Go, make disciples of all nations; Gospel recounts, the good news, wszemu creation. Students following the voice of his Master, filled with the Spirit of St., Immediately got down to work. "And they went out," says Saint. Marek, predicted everywhere, and the Lord dopomagał and confirming the word with miracles reaching the desired (Mark. XII, 20). Getting your treatment about the salvation of the human race, according to the order from the top are structured, they started from their compatriots Jews. But soon these hardness and divine revelation has prompted Peter and his companions to the apostolate among the Gentiles. Peter gathered the first fruits of them, Paul gave in motion work of vast proportions, and the other apostles, gathered first in the city, St., Dispersed among the heathen flocks. On the word of the apostles emerged everywhere, and many wonderful churches and organized under their auspices.
All these effects were the result of spoken word. For many years before the book appeared in the world of the New Testament, the Church of Jesus Christ and the Christian life to grow in him grew. Saviour has said to his disciples: Spisujcie my teaching and expanding everywhere, including me books, is the layout of the New Testament books was not part of any of the icli implementation of a general preconceived plan; were so, driven by an accidental circumstance, to some extent, although under the inspiration of the Holy Spirit. In this or that particular church arise, some difficulties between the faithful, and must be corrected jaknajprędzej - else some kind of misunderstanding that must be clarified, there squeeze again, an abuse that must be co-haste to learn, etc. These types of accidents are enslaving St. Paul the apostle to write to these churches, a list of his substituting it in the absence, introduced to the salutary influence of the Churches of apostolic activity. St. Matt, before he left Palestine, Israel leaves converts written report about the life of the Savior; St. Luke puts podobneż story at the request of a man named Theophilus, the same friend sends his Acts of the Apostles. Churches need to produce more general list of St. Peter St. Jacob St. Judy and a letter to the Jews. St. Mark decides to himself in his gospel store literate teaching of Peter, his teacher. Letters to Timothy, Titus, Philemon, as well as second and third lists St. John, are the fruit of mutual personal relations. Revelation gives a series of revelations that he received St. John at the end of a century of the Christian era. This same student Christs he finally came up already in old age, the bishops of Asia, naglony requests, it closes a number of books inspired by the proclamation of the gospel and his first letter, which seems to be an introduction to the Gospel story.
first Christian churches were founded and furnished by the apostles, could not fail to enter into relations with one another. That they did, quite przebiedz names, which St. Paul salutes at the end of his letters. Namely, we see that the apostle recommends Kolossanom (IV, 16), to the letter you sent to them, tried to send Laodyceńskiemu church, and that they do read this letter, which received from him Laodycenowie. That was probably the general custom of the churches. Any letter received from the apostles immediately transcribed and sent back to the neighboring municipality, where they were carefully stored. This valuable collection of writings is then enriched with new treasures, so that every church formed in this way slow his canon of the New Testament Scriptures. Since the apostolic writings were received, read them immediately to the faithful gathered in public, and thus their contents became common heritage, and over time has become invincible seriousness of the whole Christian world. But whether the Apostolic writings from the beginning enjoyed such the seriousness of what the sacred books of the Old Testament? Are both those as those thought to be inspired by God? Dost believed that in them is the word God? Supporters racyonalizmu try, to deny all this. But enough to see the works of the apostolic fathers to convince about the temperature. St. Cites the text of St. Barnabas. Matthew, besides adding: seriptum sicut est, as it is written; St. Ignatius (ad Philad. 5) writes: "Let us flee to the Gospel, as the current nazym eyes of Jesus and the Apostles, as the priesthood of the Church, that is among us, I also love the prophets, because they proclaim the Gospel and hope in Christ . So. Gospels, the apostles or their works are put on one par with the Prophets, t. th. natchnionemi works of the Old Testament. Finally St. Peter, in 2-im his letter, speaking of the letters of St. Paul, clearly places them among books of natchnionemi (II Peter III. 15): "some of the things he says in his letters St. Paul's hard to wyrozumieniu, unlearned and unstable wrest, and other writings as "(...). Meanwhile, the expression: Letter, was honored to become a set of books inspired.
Is silent, however, the difference between rozmaitemi books of the New Testament in terms of seriousness, which is enjoyed? Formerly, many of the Protestants proclaimed the difference, and now also the same at all racyonalizm maintains difference. We must, says the New Testament books as well as old and broken down into protokanoniczne deuterocanonical. Those were from the beginning by all the Christian churches recognized, and these only at a later time were pomieszczone in the Canon. Many churches reject them at first and now wrongly Christian communities give them the same seriousness as the first.
This claim requires further reflection on the German for a moment agree to accept a formula Our opponents call deuterokanonicznemi books along with them a letter to the Jews, the second letter of St. Peter, the Epistle of James. James, a letter 1-yi 2nd St. John, the Epistle of James. Judy and finally the Apocalypse.
If we remember what we said above about the manner in which the original churches were formed slowly Kanon Moon. Testament, once we understand that all the churches could not finish the job in one and the same time. Kryteryum, to decide on the hoisting of a letter to the canon of Scripture., Was everywhere the same thing, namely: security, certificate based on legitimate, with the apostolic origins of the letter. - Very easy to form an opinion about these books, which were sent by the apostles to the churches, or specifically defined, or to the bishops of the Churches of main, or to individuals who use the great seriousness.
This was the first thirteen letters of St. Paul, with the book of Acts and the Gospel. It's also nowhere wątpiono the gravity of the sacred books, but without a detailed statement of destination, or written to those little-known, slowly gave up. more in the following pages, and more difficult to give guarantees of their authenticity. Takiemi letters were lists St. James, the second letter of St. Peter, written to the newly converted Jews in the Dispersion of a letter of St. Judy, written in general to all the faithful, At last 2 small list St. John's, Elekta, and written to Gaius, unknown persons among the faithful in exile.
As for the letter to the Jews and the Apocalypse, the difficulty comes from the distinct circumstances, which you activate later.
After these initial observations, we show now that each of the books deuterokanonicznych The New Testament was the first ever considered and used as a sacred book, that this practice was never interrupted, even though it took more or less long time for it to be made universal throughout the Church. Forward
then all najstarożytniejszych rękopismach original text, which so far have - in Alexandria, Vatican City, in palimpseście Ephrem in Synaickim, we find these books mixed in with protokanonicznemi without any difference. - The same we see in ancient translations as the Agency in Italy, in Etyjopskim, Koptyckim and Syria, although Peszyto, including the state in which the We came, did not contain 2-nd St. mail. Peter, 2-o 3-a letter of St. John, as well as the letter of St. Jude and Revelation, l indeed, St. Ephrem, who knew no Greek, of all the books used in his writings. So he read them in translation. If the handle works of the ancient Fathers, we come to the following conclusions: All of these books, without exception, were accepted as canonical throughout the Patriarch of Alexandria. In the Latins until Ill-century, including the lack of a letter in the Canon of St. James, 2nd letter of St.. St. Peter and a letter. Paul to the Jews. These three books are abandoned in the famous catalog of Rome, Il-century, rediscovered by Muratori'ego; silent even mention them in St. Paul. Cypryana; Tertuljan knows the letter to the Jews, but attributed it to Barnabas and seems not to grant him the seriousness of the divine, in Rome, Gaius and Hippolytus did not find in it the hand of St. Paul, Saint. Jerome, finally, accepting the letter only on the faith of the Eastern Church, clearly says that the Latins do not have the habit to take the letter. Nothing, however, does not prove that this western part of the Church of St. positively rejected the book. St. Clement of Rome certainly knew her, for even very possible, that it alone under the direction of St. Paul arranged, but you have to believe that this letter was sent to the faithful of Palestine, for which it was intended, no trace has not left behind in Rome, and that later, returning to this city, he could not at first win over faith as the work of St. Paul, for lack of sufficient warranty. Moreover, do not wear oa string containing the name of the apostle, and is written in a style quite different from the style of other letters of St. Paul. What's more abuse by heretics and nowacyanów Montanism some texts of this book enough to arouse suspicions of the faithful of Rome, until it all came from the Eastern Churches to this letter in favor of the certificate and until it is removed by any doubts in the West. Similarly
and the second letter of St. Peter went from Rome to the East, but as the Apostle wrote it at the end of his life (II Peter, I, 14), because the East was brought after the death of its author, and otherwise znowuż because it differs significantly from the first letter style, and has a striking resemblance to the letter of St. Judy, because temperature was harder to put it in the canon of sacred books next to the letter of the first, finally in the fifth century, include it into the canon of the N. Test., in the East but not wątpiono never about its seriousness, Sv. Jerome says of leaves St. Jacob, that in time he acquired the slow gravity. It seems that Africa did not know it before the fourth century, but it probably borrowed quote is found in Hermas (Maud. 12, 6) and St. Clement of Rome (I Cor. 10). But on the contrary, the letter of St. Judy, second and third lists St. John and Revelation did not cause any objections ria West. Epistle of James. Judy has encountered a certain resistance in the East because of the two preceding paragraphs, borrowed from the books apocryphal. In the West was already in the canon of the third-im age. Mainly patryarchat Antyocheński canon gives us the most incomplete. Until the early fifth century it was considered there were only 3-list Catholic: St. James, the first St. Peter and the first St. John. Also lowered the apocalypse in general. Tem directory testify St. Cyrylla of Jerusalem and the Holy writings. John Chrysostom, who, before he ascended to the See of Constantinople, was a priest Antyocheńskim. Exarchate of Ephesus shows the distinctiveness that the Fathers of the second and third century, and they cite the apocalypse, while documents fourth-century remove This book from the Canon. In this book, it is supported Millnaryści, with the spread of their errors. In the fight against the St.. Denis of Alexandria, threw some doubt as to the authenticity of the Apocalypse, however, not to deny the seriousness of the divine: ascribed to it. John the priest, which he says Papias. The sentence of this great man was an oracle in Asia, no longer so read at a meeting of the holy book, as dangerous for the faith, and thus probably happened that slowly began to leave it in the Canon.
Such is the brevity of the New History of Canon Testament. Before the end of the V-th century, all doubts were removed, all problems solved. The church has learned from the apostles of the New Covenant which books were inspired. But it took a long time to get that tradycya, complex in its life, was able to expand and reach to all the faithful. Same even doubt, litigation, fluctuations in the here and there arose, helped to explain that the traditional doctrine that the teaching of universal once accepted, have to remain intact forever. Totally different was the case with several ap-kryficznemi books, which some writers take the first century, and cite as canonical. Catalogue of the Apocalypse Muratori'ego St. Peter, St.. Irenaeus cites the work of Pastor of Hermas as inspired writing, Tertuljan considers the word of God the book of Enoch, etc. But as the agreement between the churches became more accurate, these writings were slowly losing their importance, the Vm and age, have been completely removed from the canon.
It seems to this simple statement of the facts, they should themselves become distracted by all the fog, which has gathered and impiety herezya wokoło ksiąg kanonicznych Nowego Testamentu.
Prw. Kirehhofer, Quellensammlung żur Geschichte des Neutestamentlichen Canons, Zurich. 1884. Cornely, S. I., Introductio in utriusque Testamenti libros sacros, t. I, Parisiis 1885. - Ubaldi, Introductio in Sacram Scripturam, t. II. Romae 1882. - Lamy, Introductio in Sacram Scripturam, t. II, Mechliniae 1887. - Aberle, Binleitung in das Neue Testament, Freiburg 1877. - Hug; Einleitung zum N. T., t. II, Stuttgart 1847. —-Adalb. Maier, Einleitung in die Schriften des N. T., Freiburg 1852. - Reiihmayr, Einleitung in die Biicher des N. Bundes, Regensburg 1852. - de Valroger In-troduction aux livres du Nouveau Testament, t. I. Paris 1861. Frauzelin, Tract. de S. Scriptura, Sect. I, cap. 2. Eomae 1870. Richard Simon, Histoire critique du Nouyeau
Testament (J. Corluy).
All these effects were the result of spoken word. For many years before the book appeared in the world of the New Testament, the Church of Jesus Christ and the Christian life to grow in him grew. Saviour has said to his disciples: Spisujcie my teaching and expanding everywhere, including me books, is the layout of the New Testament books was not part of any of the icli implementation of a general preconceived plan; were so, driven by an accidental circumstance, to some extent, although under the inspiration of the Holy Spirit. In this or that particular church arise, some difficulties between the faithful, and must be corrected jaknajprędzej - else some kind of misunderstanding that must be clarified, there squeeze again, an abuse that must be co-haste to learn, etc. These types of accidents are enslaving St. Paul the apostle to write to these churches, a list of his substituting it in the absence, introduced to the salutary influence of the Churches of apostolic activity. St. Matt, before he left Palestine, Israel leaves converts written report about the life of the Savior; St. Luke puts podobneż story at the request of a man named Theophilus, the same friend sends his Acts of the Apostles. Churches need to produce more general list of St. Peter St. Jacob St. Judy and a letter to the Jews. St. Mark decides to himself in his gospel store literate teaching of Peter, his teacher. Letters to Timothy, Titus, Philemon, as well as second and third lists St. John, are the fruit of mutual personal relations. Revelation gives a series of revelations that he received St. John at the end of a century of the Christian era. This same student Christs he finally came up already in old age, the bishops of Asia, naglony requests, it closes a number of books inspired by the proclamation of the gospel and his first letter, which seems to be an introduction to the Gospel story.
first Christian churches were founded and furnished by the apostles, could not fail to enter into relations with one another. That they did, quite przebiedz names, which St. Paul salutes at the end of his letters. Namely, we see that the apostle recommends Kolossanom (IV, 16), to the letter you sent to them, tried to send Laodyceńskiemu church, and that they do read this letter, which received from him Laodycenowie. That was probably the general custom of the churches. Any letter received from the apostles immediately transcribed and sent back to the neighboring municipality, where they were carefully stored. This valuable collection of writings is then enriched with new treasures, so that every church formed in this way slow his canon of the New Testament Scriptures. Since the apostolic writings were received, read them immediately to the faithful gathered in public, and thus their contents became common heritage, and over time has become invincible seriousness of the whole Christian world. But whether the Apostolic writings from the beginning enjoyed such the seriousness of what the sacred books of the Old Testament? Are both those as those thought to be inspired by God? Dost believed that in them is the word God? Supporters racyonalizmu try, to deny all this. But enough to see the works of the apostolic fathers to convince about the temperature. St. Cites the text of St. Barnabas. Matthew, besides adding: seriptum sicut est, as it is written; St. Ignatius (ad Philad. 5) writes: "Let us flee to the Gospel, as the current nazym eyes of Jesus and the Apostles, as the priesthood of the Church, that is among us, I also love the prophets, because they proclaim the Gospel and hope in Christ . So. Gospels, the apostles or their works are put on one par with the Prophets, t. th. natchnionemi works of the Old Testament. Finally St. Peter, in 2-im his letter, speaking of the letters of St. Paul, clearly places them among books of natchnionemi (II Peter III. 15): "some of the things he says in his letters St. Paul's hard to wyrozumieniu, unlearned and unstable wrest, and other writings as "(...). Meanwhile, the expression: Letter, was honored to become a set of books inspired.
Is silent, however, the difference between rozmaitemi books of the New Testament in terms of seriousness, which is enjoyed? Formerly, many of the Protestants proclaimed the difference, and now also the same at all racyonalizm maintains difference. We must, says the New Testament books as well as old and broken down into protokanoniczne deuterocanonical. Those were from the beginning by all the Christian churches recognized, and these only at a later time were pomieszczone in the Canon. Many churches reject them at first and now wrongly Christian communities give them the same seriousness as the first.
This claim requires further reflection on the German for a moment agree to accept a formula Our opponents call deuterokanonicznemi books along with them a letter to the Jews, the second letter of St. Peter, the Epistle of James. James, a letter 1-yi 2nd St. John, the Epistle of James. Judy and finally the Apocalypse.
If we remember what we said above about the manner in which the original churches were formed slowly Kanon Moon. Testament, once we understand that all the churches could not finish the job in one and the same time. Kryteryum, to decide on the hoisting of a letter to the canon of Scripture., Was everywhere the same thing, namely: security, certificate based on legitimate, with the apostolic origins of the letter. - Very easy to form an opinion about these books, which were sent by the apostles to the churches, or specifically defined, or to the bishops of the Churches of main, or to individuals who use the great seriousness.
This was the first thirteen letters of St. Paul, with the book of Acts and the Gospel. It's also nowhere wątpiono the gravity of the sacred books, but without a detailed statement of destination, or written to those little-known, slowly gave up. more in the following pages, and more difficult to give guarantees of their authenticity. Takiemi letters were lists St. James, the second letter of St. Peter, written to the newly converted Jews in the Dispersion of a letter of St. Judy, written in general to all the faithful, At last 2 small list St. John's, Elekta, and written to Gaius, unknown persons among the faithful in exile.
As for the letter to the Jews and the Apocalypse, the difficulty comes from the distinct circumstances, which you activate later.
After these initial observations, we show now that each of the books deuterokanonicznych The New Testament was the first ever considered and used as a sacred book, that this practice was never interrupted, even though it took more or less long time for it to be made universal throughout the Church. Forward
then all najstarożytniejszych rękopismach original text, which so far have - in Alexandria, Vatican City, in palimpseście Ephrem in Synaickim, we find these books mixed in with protokanonicznemi without any difference. - The same we see in ancient translations as the Agency in Italy, in Etyjopskim, Koptyckim and Syria, although Peszyto, including the state in which the We came, did not contain 2-nd St. mail. Peter, 2-o 3-a letter of St. John, as well as the letter of St. Jude and Revelation, l indeed, St. Ephrem, who knew no Greek, of all the books used in his writings. So he read them in translation. If the handle works of the ancient Fathers, we come to the following conclusions: All of these books, without exception, were accepted as canonical throughout the Patriarch of Alexandria. In the Latins until Ill-century, including the lack of a letter in the Canon of St. James, 2nd letter of St.. St. Peter and a letter. Paul to the Jews. These three books are abandoned in the famous catalog of Rome, Il-century, rediscovered by Muratori'ego; silent even mention them in St. Paul. Cypryana; Tertuljan knows the letter to the Jews, but attributed it to Barnabas and seems not to grant him the seriousness of the divine, in Rome, Gaius and Hippolytus did not find in it the hand of St. Paul, Saint. Jerome, finally, accepting the letter only on the faith of the Eastern Church, clearly says that the Latins do not have the habit to take the letter. Nothing, however, does not prove that this western part of the Church of St. positively rejected the book. St. Clement of Rome certainly knew her, for even very possible, that it alone under the direction of St. Paul arranged, but you have to believe that this letter was sent to the faithful of Palestine, for which it was intended, no trace has not left behind in Rome, and that later, returning to this city, he could not at first win over faith as the work of St. Paul, for lack of sufficient warranty. Moreover, do not wear oa string containing the name of the apostle, and is written in a style quite different from the style of other letters of St. Paul. What's more abuse by heretics and nowacyanów Montanism some texts of this book enough to arouse suspicions of the faithful of Rome, until it all came from the Eastern Churches to this letter in favor of the certificate and until it is removed by any doubts in the West. Similarly
and the second letter of St. Peter went from Rome to the East, but as the Apostle wrote it at the end of his life (II Peter, I, 14), because the East was brought after the death of its author, and otherwise znowuż because it differs significantly from the first letter style, and has a striking resemblance to the letter of St. Judy, because temperature was harder to put it in the canon of sacred books next to the letter of the first, finally in the fifth century, include it into the canon of the N. Test., in the East but not wątpiono never about its seriousness, Sv. Jerome says of leaves St. Jacob, that in time he acquired the slow gravity. It seems that Africa did not know it before the fourth century, but it probably borrowed quote is found in Hermas (Maud. 12, 6) and St. Clement of Rome (I Cor. 10). But on the contrary, the letter of St. Judy, second and third lists St. John and Revelation did not cause any objections ria West. Epistle of James. Judy has encountered a certain resistance in the East because of the two preceding paragraphs, borrowed from the books apocryphal. In the West was already in the canon of the third-im age. Mainly patryarchat Antyocheński canon gives us the most incomplete. Until the early fifth century it was considered there were only 3-list Catholic: St. James, the first St. Peter and the first St. John. Also lowered the apocalypse in general. Tem directory testify St. Cyrylla of Jerusalem and the Holy writings. John Chrysostom, who, before he ascended to the See of Constantinople, was a priest Antyocheńskim. Exarchate of Ephesus shows the distinctiveness that the Fathers of the second and third century, and they cite the apocalypse, while documents fourth-century remove This book from the Canon. In this book, it is supported Millnaryści, with the spread of their errors. In the fight against the St.. Denis of Alexandria, threw some doubt as to the authenticity of the Apocalypse, however, not to deny the seriousness of the divine: ascribed to it. John the priest, which he says Papias. The sentence of this great man was an oracle in Asia, no longer so read at a meeting of the holy book, as dangerous for the faith, and thus probably happened that slowly began to leave it in the Canon.
Such is the brevity of the New History of Canon Testament. Before the end of the V-th century, all doubts were removed, all problems solved. The church has learned from the apostles of the New Covenant which books were inspired. But it took a long time to get that tradycya, complex in its life, was able to expand and reach to all the faithful. Same even doubt, litigation, fluctuations in the here and there arose, helped to explain that the traditional doctrine that the teaching of universal once accepted, have to remain intact forever. Totally different was the case with several ap-kryficznemi books, which some writers take the first century, and cite as canonical. Catalogue of the Apocalypse Muratori'ego St. Peter, St.. Irenaeus cites the work of Pastor of Hermas as inspired writing, Tertuljan considers the word of God the book of Enoch, etc. But as the agreement between the churches became more accurate, these writings were slowly losing their importance, the Vm and age, have been completely removed from the canon.
It seems to this simple statement of the facts, they should themselves become distracted by all the fog, which has gathered and impiety herezya wokoło ksiąg kanonicznych Nowego Testamentu.
Prw. Kirehhofer, Quellensammlung żur Geschichte des Neutestamentlichen Canons, Zurich. 1884. Cornely, S. I., Introductio in utriusque Testamenti libros sacros, t. I, Parisiis 1885. - Ubaldi, Introductio in Sacram Scripturam, t. II. Romae 1882. - Lamy, Introductio in Sacram Scripturam, t. II, Mechliniae 1887. - Aberle, Binleitung in das Neue Testament, Freiburg 1877. - Hug; Einleitung zum N. T., t. II, Stuttgart 1847. —-Adalb. Maier, Einleitung in die Schriften des N. T., Freiburg 1852. - Reiihmayr, Einleitung in die Biicher des N. Bundes, Regensburg 1852. - de Valroger In-troduction aux livres du Nouveau Testament, t. I. Paris 1861. Frauzelin, Tract. de S. Scriptura, Sect. I, cap. 2. Eomae 1870. Richard Simon, Histoire critique du Nouyeau
Testament (J. Corluy).
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