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Development of the Christian biblical canon : ウィキペディア英語版 | Development of the Christian biblical canon
The Christian biblical canons are the books Christians regard as divinely inspired and constituting a Christian Bible. Books included in the Christian biblical canons of both the Old and New Testament were decided by the 5th century for the ancient undivided Church (which includes both Roman Catholic and Eastern Orthodox traditions) and was reaffirmed by the Catholic Church in the wake of the Protestant Reformation at the Council of Trent (1546). The canons of the Church of England and English Calvinists were decided definitively by the Thirty-Nine Articles (1563) and the Westminster Confession of Faith (1647), respectively. The Synod of Jerusalem (1672) established additional canons that are widely accepted throughout the Orthodox Church. The Old and New Testament canons did not develop independently of each other and most primary sources for the canon specify both Old and New Testament books. A comprehensive table of biblical scripture for both Testaments, with regard to canonical acceptance in Christendom's various major traditions, can be found here. ==Development of the Old Testament canon== (詳細はHebrew Bible but can include several Deuterocanonical books or Anagignoskomena depending on the particular Christian denomination. For a full discussion of these differences, see Books of the Bible. Following Jerome's ''Veritas Hebraica'', the Protestant Old Testament consists of the same books as the Hebrew Bible, but the order and numbering of the books are different. Protestants number the Old Testament books at 39, while the Jews number the same books as 24. This is because the Jews consider Samuel, Kings, and Chronicles to form one book each, group the 12 minor prophets into one book, and also consider Ezra and Nehemiah a single book. The traditional explanation of the development of the Old Testament canon describes two sets of Old Testament books, the protocanonical books and the deuterocanonical books (the latter considered non-canonical by Protestants). According to this theory, certain Church fathers accepted the inclusion of the deuterocanonical books based on their inclusion in the Septuagint (most notably Augustine), while others disputed their status and did not accept them as divinely inspired scripture (most notably Jerome). Michael Barber, a Roman Catholic theologian, argues that this reconstruction is grossly inaccurate.
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