Why do different Christian traditions accept different books in their Bibles? Differences in the Biblical Canon Across Christian Traditions Christian communities around the world share a foundational commitment to Scripture. Yet various traditions—Protestant, Roman Catholic, Eastern Orthodox, Oriental Orthodox, and Assyrian—do not universally agree on which books constitute their Bible. The reasons for these differences involve early church history, debates over authoritative texts, and the transmission of manuscripts across cultures and centuries. Below is a comprehensive overview of why these variations exist. 1. Historical Background of the Canon Different groups within early Christianity recognized sacred writings that aided in worship, teaching, and discipleship (cf. 2 Timothy 3:16–17: “All Scripture is God-breathed…”). Over time, Church leaders sought to standardize these writings to clarify which texts were truly inspired. 1.1. Early Jewish Influence In Jesus’ time, the Hebrew Scriptures (often called the Tanakh) were revered by the Jewish people. The Tanakh was divided into the Law (Torah), the Prophets (Nevi’im), and the Writings (Ketuvim). After the Babylonian Exile, Jewish communities sometimes used Greek translations called the Septuagint (LXX). Alexandrian Jews often embraced additional writings now referred to as the “Apocrypha” or “Deuterocanonical” books. 1.2. The Septuagint’s Role Hellenistic Jewish scholars produced the Septuagint between the 3rd and 2nd centuries BC. Early Christians, particularly those writing in Greek, frequently quoted from the Septuagint. Because the Septuagint included these additional books, some early Christian communities regarded them as authoritative. 1.3. Local Church Traditions Church bodies in different regions followed the texts revered in their local communities. Egyptian, Syrian, and Roman churches sometimes had divergent canons because of which manuscripts were available. Over centuries, these local canons took on formal status. 2. Development of the Old Testament Canon 2.1. Hebrew Canon Recognition By roughly the end of the 1st century AD, Jewish authorities had recognized the 22–24 books of the Hebrew Bible (which are the same as the 39 books of the Protestant Old Testament, merely arranged differently). 2.2. Inclusion of Deuterocanonical/Apocryphal Books Some early Christian writers recognized additional books (e.g., Tobit, Judith, Wisdom of Solomon, Ecclesiasticus, Baruch, and parts of Daniel and Esther). Church councils such as those at Hippo (393 AD) and Carthage (397, 419 AD) recognized these as Scripture for their community. Later Roman Catholic and Orthodox traditions continued to uphold them, whereas Protestant reformers generally reverted to the Hebrew canon, hence excluding these additional writings. 2.3. Influence of Jerome and the Vulgate Jerome, who translated much of the Bible into Latin (the Vulgate), distinguished between the Hebrew scriptures and the additional books found in the Greek texts. Although Jerome expressed reservations about these extra books, the Vulgate included them. Over time, Western churches used the Vulgate extensively. Eventually, the Council of Trent (1546) declared these books as canonical for the Roman Catholic Church. 3. Development of the New Testament Canon 3.1. The Core of 27 Books The four Gospels (Matthew, Mark, Luke, and John), the Acts of the Apostles, the Pauline epistles, the General epistles, and the Revelation to John were widely known by the 2nd century AD. Some local churches hesitated over books like Hebrews, James, 2 Peter, 2 and 3 John, Jude, and Revelation. However, by the 4th century, the 27-book New Testament canon was generally affirmed in influential lists, such as Athanasius’ 39th Festal Letter (367 AD). 3.2. Minor Variations in the East A few Eastern Orthodox traditions respected additional writings, reading them liturgically. However, the widespread consensus of 27 New Testament books essentially united most Christian traditions, with rare exceptions where certain works might be used devotionally without being considered fully canonical. 4. Roman Catholic vs. Protestant Canons 4.1. Roman Catholic Canon The Roman Catholic Old Testament includes the Deuterocanonical books, often six or seven additional writings (depending on how certain books are counted). Examples are 1 and 2 Maccabees, Sirach, Baruch, Tobit, Judith, and additional sections in Esther and Daniel. 4.2. Protestant Reformation Shift During the Reformation in the 16th century, Martin Luther and other reformers identified the Hebrew canon of 39 books as definitive for the Old Testament. They referred to the extra writings as “Apocrypha,” helpful for instruction but not equal in authority to the rest of Scripture. Thus, most Protestants accept 66 books (39 Old Testament and 27 New Testament). 5. Eastern Orthodox and Other Traditions 5.1. Eastern Orthodox Churches Eastern Orthodox communities have a longer canon, including books such as 1 Esdras, the Prayer of Manasseh, and 3 Maccabees, and in some cases 4 Maccabees is included in an appendix. The Greek Orthodox tradition historically used the Septuagint as the basis for the Old Testament, leading to these additional works being retained. 5.2. Oriental Orthodox Churches Churches such as the Ethiopian Orthodox Tewahedo Church have a large number of additional books (e.g., Enoch, Jubilees) included in their scriptural collections. This is partly because these texts were preserved within their liturgical and historical tradition. 5.3. Assyrian Tradition The Assyrian Church of the East mostly follows a canon similar to the other Eastern Churches, though they sometimes reserve certain books for abbreviated readings. 6. Criteria for Canonical Recognition 6.1. Apostolic Authority or Approval In the New Testament era, writings were recognized if they were linked to the apostles or their close associates. For Old Testament recognition, apostolic citation or analysis by early Christian leaders carried significant weight. 6.2. Consistency with Sound Doctrine Books that contradicted doctrines considered central to the faith were rejected. Leaders weighed these carefully, ensuring unity with what they believed to be the full message of redemption through Christ (cf. Galatians 1:8: “But even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be under a curse!”). 6.3. Widespread Usage in Churches Writings broadly accepted and used by multiple congregations were more likely considered authoritative than regionally confined texts. The continuity of usage was essential in establishing canonical status. 6.4. Divine Inspiration Texts recognized as divinely inspired (“God-breathed”) carried unique authority. When passages in disputed books were seen to uphold theological or historical reliability aligned with apostolic witness, they were embraced by certain communities. 7. The Apocrypha/Deuterocanonical Books 7.1. Why Some Traditions Retain Them Catholic and Orthodox communities view these as authoritative because of historical usage, early councils, and divine inspiration recognized by their leaders. These texts can offer insight into the historical, cultural, and spiritual context between the Old and New Testament eras. 7.2. Why Some Traditions Exclude Them Many Protestant traditions stress alignment with the Hebrew canon. They reference the words of Jesus in passages such as Luke 24:44 (BSB: “Then He said to them, ‘These are My words that I spoke to you while I was still with you: Everything must be fulfilled that is written about Me in the Law of Moses, the Prophets, and the Psalms.’”), which some interpret as limiting recognized Scripture to the traditional divisions of the Hebrew Bible. 8. Role of Early Councils and Synods 8.1. Local vs. Ecumenical Councils Councils in Hippo and Carthage ratified certain lists of Old Testament and New Testament books. However, these were local councils, not necessarily binding on all Christian communities. The actual acceptance of a canon was sometimes regional before becoming broadly universal. 8.2. Later Church Councils In response to the challenges during the Reformation, the Roman Catholic Church’s Council of Trent (1546) officially recognized the Deuterocanonical books as part of sacred Scripture. Meanwhile, Protestant confessions such as the Westminster Confession (1646) insisted on the 66-book canon. 9. Translational and Manuscript Considerations 9.1. Greek vs. Hebrew Base Texts The early church frequently relied on the Greek Septuagint for Old Testament quotations, which historically included certain additional books. Conversely, the Reformers argued for conformity to the Hebrew Masoretic Text for the Old Testament. Ancient manuscript discoveries, such as the Dead Sea Scrolls, have shed more light on the textual tradition, revealing that some of these additional books also circulated in Hebrew or Aramaic forms. 9.2. Manuscript Consistency and Apocryphal Status Manuscript evidence from Codex Vaticanus or Codex Sinaiticus includes the books Protestants call “Apocrypha.” Bibles in certain regions or languages included them in a separate section or interspersed within the canonical texts, reflecting local convictions about their status. 10. Implications for Study and Doctrine 10.1. Scriptural Unity in Core Doctrines Regardless of these differences, most Christian traditions share the same New Testament, which proclaims the saving work, death, and resurrection of Christ (cf. 1 Corinthians 15:3–4). This shared foundation unites believers on key theological points such as salvation by faith in Christ. 10.2. Importance of Historical Context Understanding why some believers include additional Old Testament writings can shed light on cultural and spiritual history. These texts can offer reflections of intertestamental Jewish life, theology, and piety. Nonetheless, many affirm that the essential truths of the gospel are present in the universally recognized books. 10.3. Use in Devotion, Doctrine, and Worship In some traditions, the Apocrypha/Deuterocanonical books are read in worship services, recognized for edification, moral instruction, and historical context. Protestants may consult these works for background information but generally do not view them as fully canonical. 11. Conclusion Differences in the biblical canon trace back to early Jewish texts, the use of the Septuagint in Greek-speaking communities, and the Reformation’s return to the Hebrew canon. Various Christian traditions adopt or reject certain writings based on longstanding historical, liturgical, and theological considerations. Despite these variations, there is a profound consensus on the core truths, especially tied to the life, death, and resurrection of Jesus Christ. Scriptural unity remains centered on Christ’s transformative work, calling believers everywhere to deeper devotion, study, and worship of the Triune God, who has spoken through the Scriptures to reveal the path of redemption for humanity. |
    |