McDonald, Lee Martin (2009). Forgotten Scriptures. The Selection and Rejection of Early Religious Writings. Westminster John Knox Press. ISBN 978-0-664-23357-0. I thought it would be good to share some concerns I do have when it comes to Christian’s using affirmations. These are 5 things I want you to be mindful when practicing this. Isaiah 41:10 ~ Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand. The people of the remnants of the Samaritans in modern-day Israel/ Palestine retain their version of the Torah as fully and authoritatively canonical. [13] They regard themselves as the true "guardians of the Law". This assertion is only re-enforced by the claim of the Samaritan community in Nablus (an area traditionally associated with the ancient city of Shechem) to possess the oldest existing copy of the Torah—one that they believe to have been penned by Abisha, a grandson of Aaron. [17] Christian canons [ edit ] Part of a series on

According to some enumerations, including Ecclesiasticus, Judith, Tobit, 1 Esdras, 4 Ezra (not including chs. 1–2 or 15–16), Wisdom, the rest of Daniel, Baruch, and 1–2 Maccabees a b The Acts of Paul and Thecla and the Third Epistle to the Corinthians are portions of the greater Acts of Paul narrative, which is part of a stichometric catalogue of New Testament canon found in the Codex Claromontanus, but has survived only in fragments. Some of the content within these individual sections may have developed separately, however. In this article we will explore a selection of Biblical affirmations you can use daily. These Christian affirmation will encourage and build up your faith. But another benefit is that they will help you learn what Bible says. So, let’s get started…The Apocalypse of Peter, though not listed in this table, is mentioned in the Muratorian fragment and is part of a stichometric catalogue of New Testament canon found in the Codex Claromontanus. It was also held in high regard by Clement of Alexandria. Samaritans consider the Torah to be inspired scripture, but do not accept any other parts of the Bible—probably a position also held by the Sadducees. [15] They did not expand their canon by adding any Samaritan compositions. There is a Samaritan Book of Joshua; however, this is a popular chronicle written in Arabic and is not considered to be scripture. Other non-canonical Samaritan religious texts include the Memar Markah ("Teaching of Markah") and the Defter (Prayerbook)—both from the 4th century or later. [16] The canon followed by the Masoretic Text is adhered to by modern Jews and is known as the Protocanon among Christians, but "it is now recognized that only 2 Maccabees, and additions to Esther (13,1) were written in Greek. And the notion of Greek: diaspora/Hebrew: Palestine in matters of canon has been controverted by clear evidence of the circulation of the Septuagint in Palestine..." see: Sundberg Jr, Albert C. "The" Old Testament": A Christian Canon." The Catholic Biblical Quarterly (1968): 143-155, p.145.

The table uses the spellings and names present in modern editions of the Bible, such as the New American Bible Revised Edition, Revised Standard Version and English Standard Version. The spelling and names in both the 1609–1610 Douay Old Testament (and in the 1582 Rheims New Testament) and the 1749 revision by Bishop Challoner (the edition currently in print used by many Catholics, and the source of traditional Catholic spellings in English) and in the Septuagint differ from those spellings and names used in modern editions that derive from the Hebrew Masoretic text. [96] The growth and development of the Armenian Biblical canon is complex. Extra-canonical Old Testament books appear in historical canon lists and recensions that are either exclusive to this tradition, or where they do exist elsewhere, never achieved the same status. See: Michael E. Stone, "Armenian Canon Lists I—the Council of Partaw (768 CE)." Harvard Theological Review 66.4 (1973): 479-486; Michael E. Stone, "Armenian Canon Lists II—The Stichometry of Anania of Shirak (c. 615-c. 690 CE.)." Harvard Theological Review 68.3-4 (1975): 253-260. Michael E. Stone, "Armenian Canon Lists III—The Lists of Mechitar of Ayrivankʿ (c. 1285 CE)." Harvard Theological Review 69.3-4 (1976): 289-300 Michael E. Stone, "Armenian Canon Lists IV—The List of Gregory of Tatʿew (14th Century)." Harvard Theological Review 72.3-4 (1979): 237-244; Michael E. Stone, "Armenian Canon Lists V—Anonymous Texts." Harvard Theological Review 83.2 (1990): 141-161; Michael E. Stone, "Armenian Canon Lists VI—Hebrew Names and Other Attestations." Harvard Theological Review 94.4 (2001): 477-491. Michael E. Stone, "Armenian Canon Lists VII: The Poetic List of Aṙak ‘el of Siwnik ‘(d. 1409)." Harvard Theological Review 104.3 (2011): 367-379. Brakke, David (1994). "Canon Formation and Social Conflict in Fourth Century Egypt: Athanasius of Alexandria's Thirty Ninth Festal Letter". Harvard Theological Review. 87 (4): 395–419. doi: 10.1017/s0017816000030200. S2CID 161779697. Everyone has their own style and way of doing affirmations. But I want to share how I do it. It’s super simple, but I find doing these 4 steps to work very well.

Burris, Catherine; van Rompay, Lucas (2002). "Thecla in Syriac Christianity: Preliminary Observations". Hugoye: Journal of Syriac Studies. 5 (2): 225–236. doi: 10.31826/9781463214104-012. Archived from the original on 1 July 2016 . Retrieved 21 May 2016. Council of Basel 1431–45 A.D. Council Fathers". Papal Encyclicals. 14 December 1431. Archived from the original on 24 April 2013.

Script is language. Language is communication, and communication is the key to successful intercultural exchange. Saifullah, M. S. M. "Canons & Recensions of the Armenian Bible". Islamic Awareness . Retrieved 25 January 2012. The Epistle to the Laodiceans is present in some western non-Roman Catholic translations and traditions. Especially of note is John Wycliffe's inclusion of the epistle in his English translation, and the Quakers' use of it to the point where they produced a translation and made pleas for its canonicity ( Poole's Annotations, on Col. 4:16). The epistle is nonetheless widely rejected by the vast majority of Protestants. Samuel Fallows; etal., eds. (1910) [1901]. The Popular and Critical Bible Encyclopædia and Scriptural Dictionary, Fully Defining and Explaining All Religious Terms, Including Biographical, Geographical, Historical, Archæological and Doctrinal Themes. The Howard-Severance company. p.521.The Orthodox Tewahedo broader canon in its fullest form—which includes the narrower canon in its entirety, as well as nine additional books—is not known to exist at this time as one published compilation. Some books, though considered canonical, are nonetheless difficult to locate and are not even widely available in Ethiopia. While the narrower canon has indeed been published as one compilation, there may be no real emic distinction between the broader canon and the narrower canon, especially in so far as divine inspiration and scriptural authority are concerned. The idea of two such classifications may be nothing more than etic taxonomic conjecture. The traditional image of the Madonna of the Rosary depicts Mary holding the child Jesus in her arm and giving the rosary to St. Dominic. This significant iconography shows that the rosary is a means given by the Virgin for contemplating Jesus and, meditating on his life, for loving and following him always more faithfully.” Benedict XVI Marcionism rejects the Old Testament entirely; Marcion considered the Old Testament and New Testament gods to be different entities. Other New Testament works that are generally considered apocryphal nonetheless appear in some Bibles and manuscripts. For instance, the Epistle to the Laodiceans was included in numerous Latin Vulgate manuscripts, in the eighteen German Bibles prior to Luther's translation, and also a number of early English Bibles, such as Gundulf's Bible and John Wycliffe's English translation—even as recently as 1728, William Whiston considered this epistle to be genuinely Pauline. Likewise, the Third Epistle to the Corinthians [note 3] was once considered to be part of the Armenian Orthodox Bible, [97] but is no longer printed in modern editions. Within the Syriac Orthodox tradition, the Third Epistle to the Corinthians also has a history of significance. Both Aphrahat and Ephraem of Syria held it in high regard and treated it as if it were canonical. [98]