Revised Standard Version (Catholic Edition)
Jerusalem (1966 edition)
Douay Rheims
Make sure that you have a version that has all 73 books, not just the 66 included in the Protestant versions.
Isidore
JoinedPosts by Isidore
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Bible Edition/Version = question/help please
by mind blown infrom reading many posts i feel confident in asking this question, as i feel many of you are very well read regarding certain topics.
i would like to get a decent version of the bible, however, i don't know which one to get.
it's obsious the wts version is out of the question for me.
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more JW splinter groups to poke sticks at...yes Burney, at you
by Aussie Oz infrom the grat wikipedia (long may it live).
in 1993, mathematician gordon ritchie requested baptism by jehovah's witnesses and almost immediately began advocating disagreements with their teachings.
he claims he was expelled for apostasy in march 1996.
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Isidore
Wow, ProdigalSon. Your comments show that you can take the man out of the WTBS, but you can't take the WTBS out of the man. The arrogance in your assertions is amazing.
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Anglo-Catholic
by Band on the Run ini hope this is n ot a repeat thread.
new year's day i attended services at a first rate anglo-catholic church.
despite being episcopal since about the age of 20, this service was so different.
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Isidore
BOTR, you wrote:
"Henry VIII had deep belief in all Roman Catholic matters save the Pope."
This is simply not true. Henry wrote a book called "In Defense of the Seven Sacraments" that supports the papacy. He thought enough of the pope, as a good Catholic, to ask for a dispensation from him so Henry could marry his brothers widow, Catherine of Aragon. It was granted. Later, when Catherine would not bear any male heirs for him, he asked the pope to dispense with the previous dispensation! If the man did not think that papacy was legitimate, then would be no reason to go through all of this. In the end of course, he disregarded the pope and did what he wanted anyway. It is true that LATER he did not believe in the papacy, but only when it suited his purposes.
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Anglo-Catholic
by Band on the Run ini hope this is n ot a repeat thread.
new year's day i attended services at a first rate anglo-catholic church.
despite being episcopal since about the age of 20, this service was so different.
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Isidore
BOTR, you wrote:
"I find veneration of Mary completely out of line with scripture. IMO. What is interesting is that in England there is a strong linkage between pagan Druid water goddesses and shrines to Mary. Almost all shrines to Mary were just plopped down on Druid water goddess shrines. It is my understanding from many sources that Mary was not venerated or worshipped until the close of the millenium. Everyone expected Christ's Second Coming and just like me, they were terrified of Jah's wrath. The solution was to find a female mother source that people believed could intercede with these wrathful male figures just as human moms tend to do."
Mary has been revered since the time of the Apostles because she has always been understood to be the Mother of God. Christ gave her to John, and to all of us in His Church, when He was on the cross in John 19:
26 When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" 27 Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home.
Fundamentalists are sometimes horrified when the Virgin Mary is referred to as the Mother of God. However, their reaction often rests upon a misapprehension of not only what this particular title of Mary signifies but also who Jesus was, and what their own theological forebears, the Protestant Reformers, had to say regarding this doctrine.
A woman is a man's mother either if she carried him in her womb or if she was the woman contributing half of his genetic matter or both. Mary was the mother of Jesus in both of these senses; because she not only carried Jesus in her womb but also supplied all of the genetic matter for his human body, since it was through her-not Joseph-that Jesus "was descended from David according to the flesh" (Rom. 1:3).
Since Mary is Jesus' mother, it must be concluded that she is also the Mother of God: If Mary is the mother of Jesus, and if Jesus is God, then Mary is the Mother of God. There is no way out of this logical syllogism, the valid form of which has been recognized by classical logicians since before the time of Christ.Although Mary is the Mother of God, she is not his mother in the sense that she is older than God or the source of her Son's divinity, for she is neither. Rather, we say that she is the Mother of God in the sense that she carried in her womb a divine person-Jesus Christ, God "in the flesh" (2 John 7, cf. John 1:14)-and in the sense that she contributed the genetic matter to the human form God took in Jesus Christ.
To avoid this conclusion, Fundamentalists often assert that Mary did not carry God in her womb, but only carried Christ's human nature. This assertion reinvents a heresy from the fifth century known as Nestorianism, which runs aground on the fact that a mother does not merely carry the human nature of her child in her womb. Rather, she carries the person of her child. Women do not give birth to human natures; they give birth to persons. Mary thus carried and gave birth to the person of Jesus Christ, and the person she gave birth to was God.
The Nestorian claim that Mary did not give birth to the unified person of Jesus Christ attempts to separate Christ's human nature from his divine nature, creating two separate and distinctpersons-one divine and one human-united in a loose affiliation. It is therefore a Christological heresy, which even the Protestant Reformers recognized. Both Martin Luther and John Calvin insisted on Mary's divine maternity. In fact, it even appears that Nestorius himself may not have believed the heresy named after him. Further, the "Nestorian" church has now signed a joint declaration on Christology with the Catholic Church and recognizes Mary's divine maternity, just as other Christians do.
Since denying that Mary is God's mother implies doubt about Jesus' divinity, it is clear why Christians (until recent times) have been unanimous in proclaiming Mary as Mother of God.
The Church Fathers, of course, agreed, and the following passages witness to their lively recognition of the sacred truth and great gift of divine maternity that was bestowed upon Mary, the humble handmaid of the Lord.
Irenaeus
"The Virgin Mary, being obedient to his word, received from an angel the glad tidings that she would bear God" (Against Heresies, 5:19:1 [A.D. 189]).
Hippolytus
"[T]o all generations they [the prophets] have pictured forth the grandest subjects for contemplation and for action. Thus, too, they preached of the advent of God in the flesh to the world, his advent by the spotless and God-bearing (theotokos) Mary in the way of birth and growth, and the manner of his life and conversation with men, and his manifestation by baptism, and the new birth that was to be to all men, and the regeneration by the laver [of baptism]" (Discourse on the End of the World 1 [A.D. 217]).
Gregory the Wonderworker
"For Luke, in the inspired Gospel narratives, delivers a testimony not to Joseph only, but also to Mary, the Mother of God, and gives this account with reference to the very family and house of David" (Four Homilies 1 [A.D. 262]).
"It is our duty to present to God, like sacrifices, all the festivals and hymnal celebrations; and first of all, [the feast of] the Annunciation to the holy Mother of God, to wit, the salutation made to her by the angel, ‘Hail, full of grace!'" (ibid., 2).
Peter of Alexandria
"They came to the church of the most blessed Mother of God, and ever-virgin Mary, which, as we began to say, he had constructed in the western quarter, in a suburb, for a cemetery of the martyrs" (The Genuine Acts of Peter of Alexandria [A.D. 305]).
"We acknowledge the resurrection of the dead, of which Jesus Christ our Lord became the firstling; he bore a body not in appearance but in truth derived from Mary the Mother of God" (Letter to All Non-Egyptian Bishops 12 [A.D. 324]).
Methodius
"While the old man [Simeon] was thus exultant, and rejoicing with exceeding great and holy joy, that which had before been spoken of in a figure by the prophet Isaiah, the holy Mother of God now manifestly fulfilled" (Oration on Simeon and Anna 7 [A.D. 305]).
"Hail to you forever, you virgin Mother of God, our unceasing joy, for unto you do I again return. . . . Hail, you fount of the Son's love for man. . . . Wherefore, we pray you, the most excellent among women, who boast in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in you, and who in august hymns celebrate your memory, which will ever live, and never fade away" (ibid., 14).
Cyril of Jerusalem
"The Father bears witness from heaven to his Son. The Holy Spirit bears witness, coming down bodily in the form of a dove. The archangel Gabriel bears witness, bringing the good tidings to Mary. The Virgin Mother of God bears witness" (Catechetical Lectures 10:19 [A.D. 350]).
Ephraim the Syrian
"Though still a virgin she carried a child in her womb, and the handmaid and work of his wisdom became the Mother of God" (Songs of Praise 1:20 [A.D. 351]).
Athanasius
"The Word begotten of the Father from on high, inexpressibly, inexplicably, incomprehensibly, and eternally, is he that is born in time here below of the Virgin Mary, the Mother of God" (The Incarnation of the Word of God 8 [A.D. 365]).
Epiphanius of Salamis
"Being perfect at the side of the Father and incarnate among us, not in appearance but in truth, he [the Son] reshaped man to perfection in himself from Mary the Mother of God through the Holy Spirit" (The Man Well-Anchored 75 [A.D. 374]).
Ambrose of Milan
"The first thing which kindles ardor in learning is the greatness of the teacher. What is greater than the Mother of God? What more glorious than she whom Glory Itself chose?" (The Virgins 2:2[7] [A.D. 377]).
Gregory of Nazianz
"If anyone does not agree that holy Mary is Mother of God, he is at odds with the Godhead" (Letter to Cledonius the Priest 101 [A.D. 382]).
Jerome
"As to how a virgin became the Mother of God, he [Rufinus] has full knowledge; as to how he himself was born, he knows nothing" (Against Rufinus 2:10 [A.D. 401]).
"Do not marvel at the novelty of the thing, if a Virgin gives birth to God" (Commentaries on Isaiah 3:7:15 [A.D. 409]).
Theodore of Mopsuestia
"When, therefore, they ask, ‘Is Mary mother of man or Mother of God?' we answer, ‘Both!' The one by the very nature of what was done and the other by relation" (The Incarnation 15 [A.D. 405]).
Cyril of Alexandria
"I have been amazed that some are utterly in doubt as to whether or not the holy Virgin is able to be called the Mother of God. For if our Lord Jesus Christ is God, how should the holy Virgin who bore him not be the Mother of God?" (Letter to the Monks of Egypt 1 [A.D. 427]).
"This expression, however, ‘the Word was made flesh' [John 1:14], can mean nothing else but that he partook of flesh and blood like to us; he made our body his own, and came forth man from a woman, not casting off his existence as God, or his generation of God the Father, but even in taking to himself flesh remaining what he was. This the declaration of the correct faith proclaims everywhere. This was the sentiment of the holy Fathers; therefore they ventured to call the holy Virgin ‘the Mother of God,' not as if the nature of the Word or his divinity had its beginning from the holy Virgin, but because of her was born that holy body with a rational soul, to which the Word, being personally united, is said to be born according to the flesh" (First Letter to Nestorius [A.D. 430]).
"And since the holy Virgin corporeally brought forth God made one with flesh according to nature, for this reason we also call her Mother of God, not as if the nature of the Word had the beginning of its existence from the flesh" (Third Letter to Nestorius [A.D. 430]).
"If anyone will not confess that the Emmanuel is very God, and that therefore the holy Virgin is the Mother of God, inasmuch as in the flesh she bore the Word of God made flesh [John 1:14]: let him be anathema" (ibid.).
John Cassian
"Now, you heretic, you say (whoever you are who deny that God was born of the Virgin), that Mary, the Mother of our Lord Jesus Christ, cannot be called the Mother of God, but the Mother only of Christ and not of God-for no one, you say, gives birth to one older than herself. And concerning this utterly stupid argument . . . let us prove by divine testimonies both that Christ is God and that Mary is the Mother of God" (On the Incarnation of Christ Against Nestorius 2:2 [A.D. 429]).
"You cannot then help admitting that the grace comes from God. It is God, then, who has given it. But it has been given by our Lord Jesus Christ. Therefore the Lord Jesus Christ is God. But if he is God, as he certainly is, then she who bore God is the Mother of God" (ibid., 2:5).
Council of Ephesus
"We confess, then, our Lord Jesus Christ, the only begotten Son of God, perfect God and perfect man, of a rational soul and a body, begotten before all ages from the Father in his Godhead, the same in the last days, for us and for our salvation, born of Mary the Virgin according to his humanity, one and the same consubstantial with the Father in Godhead and consubstantial with us in humanity, for a union of two natures took place. Therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy Virgin to be the Mother of God because God the Word took flesh and became man and from his very conception united to himself the temple he took from her" (Formula of Union [A.D. 431]).
Vincent of Lerins
"Nestorius, whose disease is of an opposite kind, while pretending that he holds two distinct substances in Christ, brings in of a sudden two persons, and with unheard-of wickedness would have two sons of God, two Christs,-one, God, the other, man; one, begotten of his Father, the other, born of his mother. For which reason he maintains that Saint Mary ought to be called, not the Mother of God, but the Mother of Christ" (The Notebooks 12[35] [A.D. 434]).
The Ascension of Isaiah
"[T]he report concerning the child was noised abroad in Bethlehem. Some said, ‘The Virgin Mary has given birth before she was married two months.' And many said, ‘She has not given birth; the midwife has not gone up to her, and we heard no cries of pain'" (Ascension of Isaiah 11 [A.D. 70]).
The Odes of Solomon
"So the Virgin became a mother with great mercies. And she labored and bore the Son, but without pain, because it did not occur without purpose. And she did not seek a midwife, because he caused her to give life. She bore as a strong man, with will . . . " (Odes of Solomon 19 [A.D. 80]).
Justin Martyr
"[Jesus] became man by the Virgin so that the course which was taken by disobedience in the beginning through the agency of the serpent might be also the very course by which it would be put down. Eve, a virgin and undefiled, conceived the word of the serpent and bore disobedience and death. But the Virgin Mary received faith and joy when the angel Gabriel announced to her the glad tidings that the Spirit of the Lord would come upon her and the power of the Most High would overshadow her, for which reason the Holy One being born of her is the Son of God. And she replied ‘Be it done unto me according to your word' [Luke 1:38]" (Dialogue with Trypho the Jew 100 [A.D. 155]).
Irenaeus
"Consequently, then, Mary the Virgin is found to be obedient, saying, ‘Behold, O Lord, your handmaid; be it done to me according to your word.' Eve, however, was disobedient, and, when yet a virgin, she did not obey. Just as she, who was then still a virgin although she had Adam for a husband-for in paradise they were both naked but were not ashamed; for, having been created only a short time, they had no understanding of the procreation of children, and it was necessary that they first come to maturity before beginning to multiply-having become disobedient, was made the cause of death for herself and for the whole human race; so also Mary, betrothed to a man but nevertheless still a virgin, being obedient, was made the cause of salvation for herself and for the whole human race. . . . Thus, the knot of Eve's disobedience was loosed by the obedience of Mary. What the virgin Eve had bound in unbelief, the Virgin Mary loosed through faith" (Against Heresies 3:22:24 [A.D. 189]).
"The Lord then was manifestly coming to his own things, and was sustaining them by means of that creation that is supported by himself. He was making a recapitulation of that disobedience that had occurred in connection with a tree, through the obedience that was upon a tree [i.e., the cross]. Furthermore, the original deception was to be done away with-the deception by which that virgin Eve (who was already espoused to a man) was unhappily misled. That this was to be overturned was happily announced through means of the truth by the angel to the Virgin Mary (who was also [espoused] to a man). . . . So if Eve disobeyed God, yet Mary was persuaded to be obedient to God. In this way, the Virgin Mary might become the advocate of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so it is rescued by a virgin. Virginal disobedience has been balanced in the opposite scale by virginal obedience. For in the same way, the sin of the first created man received amendment by the correction of the First-Begotten" (ibid., 5:19:1 [A.D. 189]).
Tertullian
"And again, lest I depart from my argumentation on the name of Adam: Why is Christ called Adam by the apostle [Paul], if as man he was not of that earthly origin? But even reason defends this conclusion, that God recovered his image and likeness by a procedure similar to that in which he had been robbed of it by the devil. It was while Eve was still a virgin that the word of the devil crept in to erect an edifice of death. Likewise through a virgin the Word of God was introduced to set up a structure of life. Thus what had been laid waste in ruin by this sex was by the same sex reestablished in salvation. Eve had believed the serpent; Mary believed Gabriel. That which the one destroyed by believing, the other, by believing, set straight" (The Flesh of Christ 17:4 [A.D. 210].
Pseudo-Melito
"If therefore it might come to pass by the power of your grace, it has appeared right to us your servants that, as you, having overcome death, do reign in glory, so you should raise up the body of your Mother and take her with you, rejoicing, into heaven. Then said the Savior [Jesus]: ‘Be it done according to your will'" (The Passing of the Virgin 16:2-17 [A.D. 300]).
Ephraim the Syrian
"You alone and your Mother are more beautiful than any others, for there is no blemish in you nor any stains upon your Mother. Who of my children can compare in beauty to these?" (Nisibene Hymns 27:8 [A.D. 361]).
Ambrose of Milan
"Mary's life should be for you a pictorial image of virginity. Her life is like a mirror reflecting the face of chastity and the form of virtue. Therein you may find a model for your own life . . . showing what to improve, what to imitate, what to hold fast to" (The Virgins 2:2:6 [A.D. 377]).
"The first thing which kindles ardor in learning is the greatness of the teacher. What is greater [to teach by example] than the Mother of God? What more glorious than she whom Glory Itself chose? What more chaste than she who bore a body without contact with another body? For why should I speak of her other virtues? She was a virgin not only in body but also in mind, who stained the sincerity of its disposition by no guile, who was humble in heart, grave in speech, prudent in mind, sparing of words, studious in reading, resting her hope not on uncertain riches, but on the prayer of the poor, intent on work, modest in discourse; wont to seek not man but God as the judge of her thoughts, to injure no one, to have goodwill towards all, to rise up before her elders, not to envy her equals, to avoid boastfulness, to follow reason, to love virtue. When did she pain her parents even by a look? When did she disagree with her neighbors? When did she despise the lowly? When did she avoid the needy?" (ibid., 2:2:7).
"Come, then, and search out your sheep, not through your servants or hired men, but do it yourself. Lift me up bodily and in the flesh, which is fallen in Adam. Lift me up not from Sarah but from Mary, a virgin not only undefiled, but a virgin whom grace had made inviolate, free of every stain of sin" (Commentary on Psalm 118:22-30 [A.D. 387]).
Augustine
"Our Lord . . . was not averse to males, for he took the form of a male, nor to females, for of a female he was born. Besides, there is a great mystery here: that just as death comes to us through a woman, life is born to us through a woman; that the devil, defeated, would be tormented by each nature, feminine and masculine, as he had taken delight in the defection of both" (Christian Combat 22:24 [A.D. 396]).
"That one woman is both mother and virgin, not in spirit only but even in body. In spirit she is mother, not of our head, who is our Savior himself-of whom all, even she herself, are rightly called children of the bridegroom-but plainly she is the mother of us who are his members, because by love she has cooperated so that the faithful, who are the members of that head, might be born in the Church. In body, indeed, she is the Mother of that very head" (Holy Virginity 6:6 [A.D. 401]).
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"Having excepted the holy Virgin Mary, concerning whom, on account of the honor of the Lord, I wish to have absolutely no question when treating of sins-for how do we know what abundance of grace for the total overcoming of sin was conferred upon her, who merited to conceive and bear him in whom there was no sin?-so, I say, with the exception of the Virgin, if we could have gathered together all those holy men and women, when they were living here, and had asked them whether they were without sin, what do we suppose would have been their answer?" (Nature and Grace 36:42 [A.D. 415]).
Timothy of Jerusalem
"Therefore the Virgin is immortal to this day, seeing that he who had dwelt in her transported her to the regions of her assumption" (Homily on Simeon and Anna [A.D. 400]).
John the Theologian
"[T]he Lord said to his Mother, ‘Let your heart rejoice and be glad, for every favor and every gift has been given to you from my Father in heaven and from me and from the Holy Spirit. Every soul that calls upon your name shall not be ashamed, but shall find mercy and comfort and support and confidence, both in the world that now is and in that which is to come, in the presence of my Father in the heavens'" (The Falling Asleep of Mary [A.D. 400]).
"And from that time forth all knew that the spotless and precious body had been transferred to paradise" (ibid.).
Gregory of Tours
"The course of this life having been completed by blessed Mary, when now she would be called from the world, all the apostles came together from their various regions to her house. And when they had heard that she was about to be taken from the world, they kept watch together with her. And behold, the Lord Jesus came with his angels, and, taking her soul, he gave it over to the angel Michael and withdrew. At daybreak, however, the apostles took up her body on a bier and placed it in a tomb, and they guarded it, expecting the Lord to come. And behold, again the Lord stood by them; the holy body having been received, he commanded that it be taken in a cloud into paradise, where now, rejoined to the soul, [Mary's body] rejoices with the Lord's chosen ones and is in the enjoyment of the good of an eternity that will never end" (Eight Books of Miracles 1:4 [A.D. 584]).
"But Mary, the glorious Mother of Christ, who is believed to be a virgin both before and after she bore him, has, as we said above, been translated into paradise, amid the singing of the angelic choirs, whither the Lord preceded her" (ibid., 1:8).
These are just a few quotes. There many, many more from the early Church and how Mary was revered.
BOTR, you stated you do not see any scriptural support. There actaully is. If you'd like to see it, I'd be more than happy to share that with you. In addition, where in the bible does it say everything Christians need is contained in the bible?
Pax Domini
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Anglo-Catholic
by Band on the Run ini hope this is n ot a repeat thread.
new year's day i attended services at a first rate anglo-catholic church.
despite being episcopal since about the age of 20, this service was so different.
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Isidore
Cofty, I'm not offended in the least. If I had a nickel for every time I heard your comment in my apologetics work, I'd be a very rich man. There have been dark times to be sure in the Church, but to state that the Church has done great harm is to totally ignore all the good that it has done that has far outweighed the bad. I think the Church has done a far better job in addressing the deplorable actions that have taken place amongst a few gross pedophiles than the WTBS, who simply deny the problems even take place, so your comment I feel is a little unbalanced due to understandable emotion about the subject. I know all too well about this problem, as it has affected someone very close to me in my family whilst they were an active JW.
One cannot condemn the deposit of faith of the Church because of the action of sinners that are in it. The would be like me saying that "Because Mr. Smith's cousin is a terrible sinner, all the Smiths are to be steered cleared of."
Christ came for the sinners, not the righteous. If the Church were as perfect as you would wish it to be, you yourself would not be allowed in it. It's because it does have sinners in it that it has a place for you and me.
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Anglo-Catholic
by Band on the Run ini hope this is n ot a repeat thread.
new year's day i attended services at a first rate anglo-catholic church.
despite being episcopal since about the age of 20, this service was so different.
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Isidore
Hi, Cofty. I'm familiar with the term "Anglo Catholic". Is there is a reason you use the term "popery", when it is really a derogatory term used by those that have a bias against the Catholic Church? Is this the case with yourself? If so, why?
I agree "High Anglican" is probably a better description for those that appear to be more traditional. The fact is, some of what is seen in the traditional Anglican liturgy was in place before the split from Rome. Cranmer "fine tuned" (read eradicated much of the authentic Catholic teachings) some things when he produced the "Book of Common Prayer" at the behest of Henry.
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Anglo-Catholic
by Band on the Run ini hope this is n ot a repeat thread.
new year's day i attended services at a first rate anglo-catholic church.
despite being episcopal since about the age of 20, this service was so different.
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Isidore
No offense BOTR, but there is no such thing as "Anglo Catholic". This is term is used by conservative Anglican's who don't like how liberal the Anglican church has become, but have not made the leap to reunite with Rome. You are either Catholic, or you're not. And FWIW, Catholics do not worship Mary, they venerate her since she is the Mother of God incarnate, Jesus Christ.
Love the old photo, cofty. All the old ruined Abbey's belonged to the Catholics before Henry threw his temper tantrum about ol' Anne and not getting his way. Sad, really.
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Another arson attack at the University Heights KH in San Diego
by Isidore inposted a couple of hours ago..... .
http://www.upi.com/top_news/us/2012/01/03/arsonist-hits-jehovahs-witness-hall/upi-63291325613774/?spt=hs&or=tn.
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Isidore
Posted a couple of hours ago....
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doctrine of JWs, scriputes and apostates... your opinion.
by raxxxx inwhat -in your opinion - are the most crucial and important scriptures to you that condradict/don't agree/are against/are ignored by jehovah's witnesses?
post as many as you wish!
:).
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Isidore
"I offer as a counter-example the Orthodox canon of 76 books. This includes all the books of the Catholic canon (some with different names and divisions) and two books unique to the Orthodox canon: 1 Esdras and 3 Maccabbees. Instead of having roots in St Jerome's Latin translation, they use Greek texts: Septuagint OT sources and Byzantine for the NT. There is more to the Christian world than western Europe and its former colonies."
The Council of Trent reaffirmed the historic canon of the Bible after it had been challenged by Protestants. The same books Trent affirmed had been affirmed by councils and popes prior to Trent. The first recorded council dealing with the canon was the Council of Rome, which was held in 382 under the presidency of Pope Damasus. Later councils, such as Hippo (393) and Carthage (397) and the ecumenical council of Florence (1438), reaffirmed the canon issued by the Council of Rome.
At all these councils the canon that was proclaimed included the seven "deuterocanonical" books (1 and 2 Maccabees, Tobit, Judith, Baruch, Wisdom, and Sirach) and rejected 1 and 2 Esdras. Trent was not being inconsistent; it was reaffirming what the Church had always taught.
Not all the Orthodox churches accept both books of Esdras, with some accepting one and other churches accepting the other. Be that as it may, they all agree on the canon of the New Testament, and there is nothing in these extra books of the Orthodox in the Old Testament that conflict with the deposit of the faith.
The New Testament is a product of the Catholic Church, the Church did not come from the bible. Christ founded a Church, not a religion or a book.
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doctrine of JWs, scriputes and apostates... your opinion.
by raxxxx inwhat -in your opinion - are the most crucial and important scriptures to you that condradict/don't agree/are against/are ignored by jehovah's witnesses?
post as many as you wish!
:).
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Isidore
Everything that JW's teach contradicts scripture. Why? Because they read it outside the faith community that produced it, the Catholic Church. The New Testament was compiled by the Church, and therefore it is her book.
Terry, what makes you think, outside some personal bias against the Church that you seem to have, that the Catholic Church interprets scripture incorrectly?