CANONICAL AND NON-CANONICAL
Abstract
This chapter considers the terms that are used to describe the canonical writings and the definition of canonisation and canonicity within the relevant period. It discusses the evidence for acts of canonisation by which the several sections, and the collection as a whole, came to be recognised as canonical. The chapter describes the relation between canonical and non-canonical literature. A famous passage in Josephus provides both a descriptive terminology and a definition of the nature of the Canon as it was understood in his time. The discovery of the book of the Law in the Temple at Jerusalem in the eighteenth year of the reign of Josiah led to a decisive development in the emergence of the Canon. The Greek-speaking Christian Church took over the Septuagint, which contained other works and in which, moreover, some of the canonical books included additional sections.
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According to manuscripts from the IV-V century, Greek Scriptures included writings not in the Hebrew canon: Wisdom of Solomon, Sirach (Ecclesiasticus), the Letter of Jeremiah, fragments of Daniel and Esther, Tobit, Judith, 1-4 Maccabees, Psalm 151, and 1 Esdras, which now constitute part of some Christian canons known as deuterocanonical or apocryphal books.
“According to manuscripts from IV-V century, to Greek Scriptures belonged those writings, that were not included into the Hebrew canon: the Wisdom of Solomon Sirach (Ecclesiasticus), the Letter of Jeremiah, fragments of Daniel and Esther, Tobit, Judith, 1-4 Maccabees, Psalm 151, 1 Esdras, which nowadays constitute part of some Christian canons known as deuterocanonical or apocryphal books.”
From Biblical Canon: Formation & Variations in Different Christian Traditions (2017) · cites this paper as [12]
Other scriptures such as Enoch, Jannes and Jambres, and the Apocalypse of Elijah, which did not belong to those lists, were called by Christians pseudepigrapha, meaning 'falsely attributed', and were considered useful for reading and understanding New Testament writings.
“Other scriptures, such as Enoch, Jannes and Jambres, Apocalypse of Elijah, that did not belong to those lists were called by Christians pseudepigrapha , what means 'falsely attributed', and were considered as useful for reading and understanding of New Testament writings 12 .”
From Biblical Canon: Formation & Variations in Different Christian Traditions (2017) · cites this paper as [12]
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Toops, K. A., Tan, L. X., Jiang, Z., Radu, R. A., & Lakkaraju, A. (2015) · Molecular Biology of the Cell · doi:10.1091/mbc.e14-05-1028 · Cited by 105 · see citing works
Moon, C., Zernzach, R. C., & Kuhl, P. K. (2015) · Frontiers in Human Neuroscience · doi:10.3389/fnhum.2015.00153 · Cited by 16 · see citing works
Biblical Canon: Formation & Variations in Different Christian Traditions
Podhajski, M. (2017) · Rocznik Teologii Katolickiej · doi:10.15290/rtk.2017.16.3.03 · Cited by 1 · see citing works
- Authors
- Anderson, G. W.
- Affiliations
- University of Edinburgh (GB)
- Corresponding author
- Anderson, G. W.
- Venue
- The Cambridge History of the Bible
- Publisher
- Cambridge University Press
- Published
- 1970-04-01
- Pages
- 113-159
- OpenAlex
- W2502044348
- Cited by
- 55
- References
- 0
- Citations by year
- 2017: 2 · 2016: 1 · 2015: 2 · 2014: 1 · 2013: 41 · 2012: 1
- FWCI
- 0.00
- Type
- book chapter
- Language
- en
- Open access
- closed
- Locations
- Cambridge University Press eBooks (publishedVersion)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
- Social Sciences › Sociology and Political Science › Historical and Linguistic Studies
- Social Sciences › Arts and Humanities › History › Libraries, Manuscripts, and Books
- Keywords
- biblical canon, canonization, canonicity, Josephus, Septuagint, Book of the Law, Josiah, Hebrew Bible
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