The value and canonical status of the deuterocanonical books or Apocrypha (literally meaning “things that are hidden”) has been a point of significant contention between Protestants and Roman Catholics since the time of the Reformation. According to Bruce Metzger, the word deuterocanonical was a term coined in 1566 by the Roman Catholic Sixtus of Sienna. It was used to distinguish between the two different kinds of books whose authority the Roman Catholic Church recognized, the “protocanonical” (those received from the church’s inception) and the “deuterocanonical” (those acknowledged later in church history). The latter group consists of twelve books:

Compilation of little-known and never-before-published apocryphal Christian texts in English translation This anthology of ancient nonbiblical Christian literature presents informed introductions to and readable translations of a wide range of little-known apocryphal texts, most of which have never before been translated into any modern language. An introduction to the vol. The Life of the Apostle and Evangelist Mark. HERE BEGINNETH THE LIFE OF MARY OF EGYPT. Excerpt from the Golden Legend. Mary the Egyptian, which was called a sinner, led and lived the most. HERE FOLLOWETH THE NATIVITY OF ST. THE FALLING ASLEEP OF MARY. For example, while the New Testament quotes the Old Testament as Scripture roughly three hundred times, the New Testament books never quote the Apocrypha as Scripture. Therefore, Protestants stand with the New Testament writers in affirming that only those books that were in the original Hebrew canon have canonical authority. Jerome led the way, agreeing that the apocryphal books were useful but arguing that the church “does not receive them among the canonical scriptures” (Prologue to Wisdom and Sirach). Throughout the middle ages, views of the Apocrypha among Christians were mixed. But during the time of the Reformation the two sides clashed. Hey guys, I am just trying to put a timeline together for fun. I got many of these dates from various study bibles and sources online. I tried to get 2 or 3 sources per date. I know I am missing A LOT. I did not realize how many Jewish/Christian Documents were written before 300 AD!! I have read a lot of them, but there are so many heretical documents it is hard to keep track of.

Tobit
Judith
The Additions to the Book of Esther (added to the book of Esther in Roman Catholic Bibles)
The Wisdom of Solomon
Ecclesiasticus (or the Wisdom of Jesus the Son of Sirach)
Baruch
The Letter of Jeremiah (added to the book of Baruch in Roman Catholic Bibles)
The Prayer of Azariah and the Song of the Three Young Men (added to the book of Daniel in Roman Catholic Bibles)
Susanna (added to the book of Daniel in Roman Catholic Bibles)
Bel and the Dragon (added to the book of Daniel in Roman Catholic Bibles)
1 and 2 Maccabees

In addition to these deutercanonical books, the Eastern Orthodox Church generally recognizes three other books in its Old Testament: 1 and 2 Esdras and the Prayer of Manasseh. Collectively, these fifteen extra books not found in the Hebrew or Protestant canon are also known as the Apocrypha.

These books (with the exception of 2 Esdras) were part of the Greek translation of the Hebrew Bible known as the Septuagint; however, none of the books of the Apocrypha were in the original Hebrew canon. Although Roman Catholics and the Eastern Orthodox contend that these books are part of the canon of Scripture, Protestants have consistently argued that although the books of the Apocrypha have historical value, these books should not be recognized as canonical. This article will give an overview of the content of these books and the various Protestant positions on their value, while also explaining why Protestants have not received these writings as inspired by God.

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Protestants stand with the New Testament writers in affirming that only those books that were in the original Hebrew canon have canonical authority.

The value of these books lies in the fact that because they are some of the earliest interpretations of the Hebrew Bible, they give us some insight into how the Old Testament may have been understood by first-century readers. These books provide many details pertaining to the roughly four hundred years from the date when the last book of the Old Testament (Malachi) was written to the time of Christ. They give us insight into the cultural, political, and ideological background in the years before Jesus’ birth, which can aid our understanding of the New Testament. For example, 1 and 2 Maccabees provide an account of the Jewish revolt in the second century BC against the Syrian persecutor Antiochus IV Epiphanes, and they contain a mixture of historical and legendary material. And 1 Esdras endeavors to provide an alternate and independent account of 2 Chronicles 35–36, Ezra, and Nehemiah 7:38–8:12. The books of the Apocrypha are not merely of the historical genre, but also novelistic (Tobit, Judith, Susanna, and Bel and the Dragon), didactic (the Wisdom of Solomon and Ecclesiasticus), devotional (the Prayer of Manasseh), liturgical (the Prayer of Azariah and the Song of the Three Young Men), epistolary (the Letter of Jeremiah), and apocalyptic (2 Esdras).

Many Protestants have attested to the value of the deuterocanonical books and the Apocrypha. For example, the title of these books in Luther’s 1534 German translation of the Bible reads, “Apocrypha, that is, books which are not held equal to the sacred Scriptures, and nevertheless are useful and good to read.” The title of these books in one of the very first English translations of the Bible by Matthew Coverdale likewise says, “Apocrypha: The books and treatises which among the fathers of old are not reckoned to be of like authority with the other books of the Bible, neither are they found in the Canon of the Hebrew.” Speaking of the Apocrypha, article 6 of the Belgic Confession says, “The Church may read and take instruction from [the Apocrypha], so far as they agree with the canonical books.” Similarly, article 6 of the Thirty-Nine Articles of the Church of England says, “And the other books (as Jerome saith) the Church both read for example of life, and instruction of manners; but yet doth it not apply them to establish any doctrine.” These sixteenth-century Protestant testimonies, along with the fact that the Apocrypha was included in the King James Version and all the sixteenth-century English translations, attest to the reality that Protestants have historically recognized the usefulness of reading the Apocrypha.

Nevertheless, although Protestants have recognized the value of reading these books, they have not received these writings as inspired by God for at least two reasons. First, the New Testament writers did not recognize the Apocrypha as Scripture. For example, while the New Testament quotes the Old Testament as Scripture roughly three hundred times, the New Testament books never quote the Apocrypha as Scripture. Therefore, Protestants stand with the New Testament writers in affirming that only those books that were in the original Hebrew canon have canonical authority. (Some scholars highlight that there are occasional allusions to the Apocrypha and even other noncanonical books known as the Pseudepigrapha in some New Testament books. However, these are never spoken of as Scripture or as inspired as the Old Testament books are.)

Protestants wer

Apocryphal New Testament Legendsrejected Scriptures