Why were the 14 books of the Bible removed? Understanding the Apocrypha's Exclusion
The question of "why were the 14 books of the Bible removed?" often arises when people encounter different versions of the Bible, particularly when comparing Protestant Bibles to Catholic or Orthodox Bibles. The books in question are generally referred to as the Apocrypha, a collection of ancient Jewish writings that were included in some early Christian Bibles but are not found in the standard Protestant canon of Scripture.
To understand this, we need to delve into the history of the biblical canon – the officially recognized collection of books considered to be divinely inspired Scripture. This process wasn't a single event but a gradual development over centuries.
What are These "Removed" Books?
The term "Apocrypha" (meaning "hidden things") typically refers to a specific set of books that appear in the Septuagint, the ancient Greek translation of the Hebrew Bible. For Protestants, these books are often found in a separate section between the Old and New Testaments, or omitted entirely. The specific number of "14 books" can vary slightly depending on how they are counted, but commonly includes works like:
- Tobit
- Judith
- Wisdom of Solomon
- Ecclesiasticus (Sirach)
- Baruch (including the Letter of Jeremiah)
- 1 Maccabees
- 2 Maccabees
- 1 Esdras (sometimes called 3 Esdras)
- Additions to Esther
- Additions to Daniel (Prayer of Azariah and Song of the Three Holy Children, Susanna, Bel and the Dragon)
Some traditions might also include other books like 3 Maccabees, 4 Maccabees, or the Prayer of Manasseh.
The Role of the Hebrew Bible Canon
The Jewish people had a canon of Scripture, but its finalization was a gradual process. The core of the Hebrew Bible, the Torah (the first five books of Moses), was well-established early on. The Prophets (Nevi'im) and the Writings (Ketuvim) were recognized over a longer period. Crucially, the Apocryphal books were generally not included in the authoritative Hebrew canon that was used by the Jews of Palestine during the time of Jesus.
The Septuagint and Early Christianity
The Septuagint, completed around the 2nd century BCE, was the primary Bible for many Jews living outside of Palestine and for the early Christians. It contained the books that would later become known as the Apocrypha. Because early Christians, including Jesus and the apostles, were largely accustomed to the Septuagint, these books were often quoted and referenced in the New Testament and used in early church writings. This is why they are found in some early Bibles and still form part of the canon for the Catholic and Orthodox churches.
The Reformation and the Protestant Canon
The Protestant Reformation in the 16th century brought about significant theological and ecclesiastical changes, including a renewed focus on the original languages of Scripture and the authority of the Bible. Reformers like Martin Luther played a key role in shaping the Protestant canon. Their decision to exclude the Apocrypha was based on several factors:
1. Lack of Hebrew Original
A primary reason was that these books were not found in the accepted Hebrew canon of Scripture. The Reformers emphasized the importance of Scripture being grounded in the original languages and the recognized Jewish tradition. Since the Apocryphal books did not have a Hebrew original that was part of the authoritative Jewish collection, their status was questioned.
2. Doctrinal Concerns
Some of the teachings and theological perspectives found in the Apocryphal books were seen as conflicting with core Protestant doctrines. For example, prayers for the dead and the concept of purgatory, which are suggested in passages like 2 Maccabees 12:43-46, were not accepted by Protestant reformers.
"Indeed, it is a wholesome and a good thought to pray for the dead, that they may be loosed from their sins." (2 Maccabees 12:45, KJV)
Luther himself, while finding some value in the Apocrypha for historical or moral instruction, explicitly stated that "these books are not equal to the Holy Scriptures, and, though they are good and profitable to read, they do not belong in the same class as the canonical books."
3. Testimonies of Church Fathers
While many early Church Fathers used the Septuagint, some, particularly in the West like Jerome (who translated the Latin Vulgate), were aware of the distinction between the books included in the Hebrew canon and those that were not. Jerome, in his preface to Samuel and Kings, explicitly stated that any book not found in the Hebrew canon should be considered an "ecclesiastical book" (meaning it could be read for edification) but not "canonical Scripture." This distinction was influential for the Reformers.
4. Canonical Criteria
The Reformers developed specific criteria for canonicity, including apostolic authorship or association, consistent doctrinal teaching, and widespread acceptance by the church throughout history. The Apocryphal books generally did not meet these stringent criteria as consistently as the books included in the Protestant canon.
The Catholic and Orthodox Perspective
The Catholic and Orthodox churches, on the other hand, retained these books in their Bibles. The Council of Trent (1545-1563) formally declared the Apocryphal books (which they often call the Deuterocanonical books) to be as inspired and authoritative as the other books of the Old Testament. This decision was a response to the Protestant Reformation and reaffirmed the tradition of including these books.
The reasoning behind their inclusion is that they were part of the Septuagint, widely used by the early church, and were accepted as Scripture by many significant figures and councils in early church history. The term "Deuterocanonical" signifies that they were accepted into the canon at a slightly later stage than the "Protocanonical" books (those also found in the Hebrew canon).
Frequently Asked Questions (FAQ)
How did the Septuagint influence the canon?
The Septuagint, an ancient Greek translation of the Hebrew Bible, was the Bible for many Jews and early Christians. Because it contained books not in the Hebrew canon, and these books were used and quoted by early Christians, they were initially included in many Christian Bibles. This usage contributed to their acceptance by some early church traditions.
Why do Catholic and Orthodox Bibles include these books?
Catholic and Orthodox churches maintain that these books, often called Deuterocanonical, were part of the Septuagint and were accepted as Scripture by many early Christians and Church Fathers. They were formally affirmed as canonical by the Catholic Church at the Council of Trent and by the Orthodox Church, reflecting a historical continuity with earlier church traditions.
Did Jesus or the Apostles refer to the Apocryphal books?
While Jesus and the Apostles quoted from the Hebrew Scriptures, there is no direct, explicit quotation from the books of the Apocrypha in the New Testament that is universally agreed upon by scholars. However, there are passages that show a clear influence of their themes and ideas. For example, the concept of praying for the dead, found in 2 Maccabees, is a point of discussion.
What is the difference between "Apocrypha" and "Deuterocanonical"?
The term "Apocrypha" is generally used by Protestants to refer to these books, often implying they are of questionable or hidden origin. "Deuterocanonical" is the term used by Catholics and Orthodox Christians, meaning "second canon," to indicate that these books were accepted into the canon at a later stage than the Protocanonical books (those also in the Hebrew canon), but are still considered divinely inspired Scripture.
Are these books considered inspired by God by all Christians?
No, not all Christians consider the books of the Apocrypha to be divinely inspired Scripture. Protestant denominations generally do not accept them as canonical, viewing them as valuable for historical and moral insight but not as authoritative Scripture. Catholic and Orthodox churches, however, do consider them to be inspired and canonical.
