what are the books removed in the bible by protestants?

Answer 1

Do you mean the books added by the Catholics? :-)

They include these, among others:

* Psalm 151
* Wisdom of Solomon
* Susanna
* 1 Maccabees
* 2 Maccabees
* 3 Maccabees
* 4 Maccabees
* Sirach
* Baruch
* Tobit
* Bel and the Dragon
* Azariah
* Epistle of Jeremiah
* Prayer of Manasseh
* 4 Ezra OR 2 Esdras
* Judith
* Additions to the Book of Esther
* 1 Esdras

Answer 2

The canon of Scripture was finalized once and for all time by the Holy Catholic Church in 397 AD. The 73 divinely inspired books selected by the bishops gathered in Council at Carthage are the Bible. Since that date not a single word has been changed, added or deleted. The true and complete Bible is available at any Catholic book store, exactly as it was originally compiled and published, and exactly as every Christian on earth used it between the 4th Century when it was compiled, and the 16th Century.

In the 16th Century the founder of unauthorized manmade denominational religion decided to throw out 10 books of God's Word that did not support his novel doctrinal ideas, three New Testament books and seven Old Testament books. Fortunately his followers would not hear of trashing the writings of the Apostles themselves, and Luther had an uprising on his hands. So he backed off and the New testament was spared. But He still discarded seven entire books of the Word of God in an effort to support his new doctrines, so Protestants are missing seven books of God's Holy Word, and if their founder had his way they would be missing ten books. Only someone utterly ignorant of the history of the Bible would say something as ridiculous as the Catholic Church "added" books. Before the Catholic Church defined the 73 books of Holy Scripture, there was nothing to "add" to!

Answer 3

1 Esdras, 2 Esdras, Tobit, Judith, Wisdom, Sirach, Baruch, Manasses, 1 Maccabees, 2 Maccabees, 3 Maccabees, 4 Maccabees, Psalm 151, and several chapters from Daniel and Esther.

Most of these were originally included in all Protestant Bibles, including the Bishop's Bible, Tyndale's Bible, and the King James Bible. They were removed in 1769.

Answer 4

17 apocryphal books not seen as authorized by the Jews in the Old Testament(most were written pre-New Testament)or by the early church Fathers in the 1rst and 2nd centuries.All the books we have now except James were quoted from in letters by many of the Church Fathers.But never any of those 17.
Tobit,Judith,Additions to Esther,Wisdom of Solomon,Sirach,Baruch,1Esdras 2nd Esdras,Letter of Jeremiah,Prayer of Azariah and song of the three Jews.Susanna,Bel and the Dragon,I,II,III,IV Maccabees,Prayer of Manasseh.
The Catholics then Canonized them as to be different from the protestants.

Answer 5

They are called the apocrypha and they werent removed. The books of the protestant Bible are the same that they have always been

Answer 6

the Apocrypha. These books were removed because they don't glorify God. Some of the story's are of questionable authorship

Answer 7

Better yet, what are the books added to the Bible by Catholics? Why is it when I read from the extra books in the Catholic Bible, I don't get a strong feeling in me of appreciation like I do when I read all the other books and that they don't seem to flow together with the other books, I don't feel like they belong there, they don't seem spiritual, I don't feel a tugging at my heart and emotions.

Answer 8

No big whoop.

Answer 9

Our Lord founded a Church (Matthew 16:18-19), not a book, which was to be the pillar and ground of Truth (1 Timothy 3:15). We can know what this Church teaches by looking not only at Sacred Scripture, but into History and by reading what the earliest Christians have written, what those who've sat on the Chair of Peter have spoken consistently with Scripture and Tradition, and what they've solemnly defined. To believe that the Bible is our only source of Christian Truth is unbiblical and illogical.

During the Reformation, primarily for doctrinal reasons, Protestants removed seven books from the Old Testament: 1 and 2 Maccabees, Sirach, Wisdom, Baruch, Tobit, and Judith, and parts of two others, Daniel and Esther. They did so even though these books had been regarded as canonical since the beginning of Church history.

When examining the question of what books were originally included in the Old Testament canon, it is important to note that some of the books of the Bible have been known by more than one name. Sirach is also known as Ecclesiasticus, 1 and 2 Chronicles as 1 and 2 Paralipomenon, Ezra and Nehemiah as 1 and 2 Esdras, and 1 and 2 Samuel with 1 and 2 Kings as 1, 2, 3, and 4 Kings—that is, 1 and 2 Samuel are named 1 and 2 Kings, and 1 and 2 Kings are named 3 and 4 Kings. The history and use of these designations is explained more fully in Scripture reference works.


"To get the full flavor of an herb, it must be pressed between the fingers, so it is the same with the Scriptures; the more familiar they become, the more they reveal their hidden treasures and yield their indescribable riches."-- St. John Chrysostom, A.D. 347-407



The Process of Lectio Divina
A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition. Together with the Liturgy and daily manual labor, time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to God, and to accept the embrace that God is continuously extending to us in the person of Jesus Christ.

Lectio - reading/listening
THE ART of lectio divina begins with cultivating the ability to listen deeply. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the "faint murmuring sound" which is God's word for us, God's voice touching our hearts. This gentle listening is an "attunement" to the presence of God in that special part of God's creation which is the Scriptures.

THE CRY of the prophets to ancient Israel was the joy-filled command to "Listen!" "Sh'ma Israel: Hear, O Israel!" In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must "hear" - listen- to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God's word to us. This is the first step of lectio divina, appropriately called lectio - reading.

THE READING or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God's word for us this day.

Meditation
ONCE WE have found a word or a passage in the Scriptures which speaks to us in a personal way, we must take it in and "ruminate" on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary "pondering in her heart" what she saw and heard of Christ (Luke 2:19). For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditation. Through meditation we allow God's word to become His word for us, a word that touches us and affects us at our deepest levels.

Prayer
THE THIRD step in lectio divina is prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into an embrace; and as consecration, prayer as the priestly offering to God of those parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. Just as a priest consecrates the elements of bread and wine at the Eucharist, God invites us in lectio divina to hold up our most difficult and pain-filled experiences, and to gently recite over them the healing word or phrase God has given us in our lectio and meditation. In this prayer, this consecration-prayer, we allow our real selves to be touched and changed by the Word of God.

Contemplation
FINALLY, WE simply rest in the presence of the One who has used the Scripture word as a means of inviting us to accept a transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One who loves us has a name in the Christian tradition - contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.




"Ignorance of Scripture is ignorance of Christ." -- St. Jerome, A.D. 340-420