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Why does the Protestant Bible have less books than the Catholic one? I want the history of this and the once and for all truth.
There are a combination of reasons.Why does the Protestant Bible have less books than the Catholic one? I want the history of this and the once and for all truth.
His criticism of the Bible proceeds along entirely subjective and arbitrary lines. The value of the sacred writings is measured by the rule of his own doctrine.
In the early days of Christianity there were different versions of scripture around - the Eastern church generally used the Greek Septuagint and the Western church used the Latin Vulgate. Both of these included the Old Testament Deuterocanonical/Apocryphal books.Why does the Protestant Bible have less books than the Catholic one? I want the history of this and the once and for all truth.
They took out the writings that otherwise make christians Catholics (or Orthodox?)Why does the Protestant Bible have less books than the Catholic one? I want the history of this and the once and for all truth.
…except in the Catholic Church.The ultimate truth is that there is no ultimate truth.
rossum
You are not the first to comment on my sig. The original source is Mark Siderits, “Thinking on Empty: Madhyamika Anti-Realism and Canons of Rationality” in S Biderman and B.A. Schaufstein, eds, Rationality In Question (1989). Dordrectht: Brill.…except in the Catholic Church.
rossumThere is, then, no escape. Nagarjuna’s view is contradictory. The contradiction is, clearly a paradox of expressibility. Nagarjuna succeeds in saying the unsayable, just as much as the Wittgenstein of the Tractatus. We can think (and characterize) reality only subject to language, which is conventional, so the ontology of that reality is all conventional. It follows that the conventional objects of reality do not ultimately (non-conventionally) exist. It also follows that nothing we say of them is ultimately true. That is, all things are empty of ultimate existence; and this is their ultimate nature, and is an ultimate truth about them. They hence cannot be thought to have that nature; nor can we say that they do. But we have just done so. As Mark Siderits (1989) has put it, “the ultimate truth is that there is no ultimate truth.”