Bi-Scriptual: Typography and Graphic Design with Multiple Script Systems

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Herbermann, Charles, ed. (1913). "Book of Judith". Catholic Encyclopedia. New York: Robert Appleton Company. : Canonicity: "..."the Synod of Nicaea is said to have accounted it as Sacred Scripture" (Praef. in Lib.). It is true that no such declaration is to be found in the Canons of Nicaea, and it is uncertain whether St. Jerome is referring to the use made of the book in the discussions of the council, or whether he was misled by some spurious canons attributed to that council" a b In Eastern Orthodox Churches, including the Georgian Orthodox Church, Ecumenical Councils are the highest written determining church authority on the lists of Biblical books. Canon 2 of the Quintsext Council, held in Trullo and affirmed by the Eastern Orthodox Churches, listed and affirmed Biblical Canon lists, such as the list in Canon 85 of the Canons of the Apostles. Trullo's Biblical Canon lists affirmed documents such as 1-3 Maccabees, but neither Slavonic 3 Esdra/Ezra (AKA Vulgate "4 Ezra/Esdras"), nor 4 Maccabees. Source: Canon 2, Council of Trullo, https://www.newadvent.org/fathers/3814.htm a b Some Ethiopic translations of Baruch may include the traditional Letter of Jeremiah as the sixth chapter. 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.

Davis, L. D. (1983). The First Seven Ecumenical Councils (325-787): Their History and Theology. Liturgical Press. ISBN 978-0-8146-5616-7. Feasts connected to harvest are mentioned in the Bible. The Feast of Weeks (Shavout) marked the first fruits of harvest, and the Feast of Ingathering (Sukkot) marked the end of harvest. In the Hebrew calendar, the Feast of Ingatheringfinished on the twenty-first day of the seventh month, Tishrei, which falls between late September and late October. We all want the devil to flee from us, but the condition is that we must submit ourselves to the Lord, and resist the devil. Saying an affirmation like: The devil flees from me. Is not going to help you. This is why I encourage you to read the verse as well as saying the statement. This way you understand if there is a condition within the verse. As Harvest Festivals became more popular, hymns were written for such occasions, drawing on the Bible. Many which are still sung today date from the Victorian era. ‘All things bright and beautiful’, based on Psalm 104.24–25, was published in 1848. ‘We plough the fields and scatter’, where the chorus is based on James 1.17, was translated into English from German in 1861. ‘Bringing in the Sheaves’, based on Psalm 126.5–6, was written in 1874. Another hymn called ‘Hear us, O Lord’ or the Manx Fishermen’s Hymn, published in 1896, references the ‘silver harvest of the sea’. A translation of the Shepherd of Hermas can be accessed online at the Internet Sacred Texts Archive.

a b c d e These five writings attributed to the Apostolic Fathers are not currently considered canonical in any Biblical tradition, though they are more highly regarded by some more than others. Nonetheless, their early authorship and inclusion in ancient Biblical codices, as well as their acceptance to varying degrees by various early authorities, requires them to be treated as foundational literature for Christianity as a whole. Armstrong, Karen (2007) The Bible: A Biography. Books that Changed the World Series. Atlantic Monthly Press. ISBN 0-87113-969-3

However, there are many Christians who believe that the gift of tongues encompasses both glossolalia and speaking a foreign language that hasn’t been learned naturally. Even if we considerthe gift of tongues to be speaking in foreign languages only, this does not necessarily mean that the gift has ceased. Although hearing someone spontaneously begin speaking a language they haven’t learned is rarer, there are many more recent accounts of it happening – for example, early in the Pentecostal movement in 1900, it was reported that AgnesOzman(one of the first in the movement) began speaking in tongues, and she testified that a Bohemian (from the present-day Czech Republic) understood her. Eastern Orthodoxy uses the Septuagint (translated in the 3rd century BCE) as the textual basis for the entire Old Testament in both protocanonical and deuteroncanonical books—to use both in the Greek for liturgical purposes, and as the basis for translations into the vernacular. [87] [88] Most of the quotations (300 of 400) of the Old Testament in the New Testament, while differing more or less from the version presented by the Masoretic text, align with that of the Septuagint. [89] Skeireins, a commentary on the Gospel of John in the Gothic language, was included in the Wulfila Bible. It exists today only in fragments.The King James Version references some of these books by the traditional spelling when referring to them in the New Testament, such as "Esaias" (for Isaiah). In the spirit of ecumenism more recent Catholic translations (e.g., the New American Bible, Jerusalem Bible, and ecumenical translations used by Catholics, such as the Revised Standard Version Catholic Edition) use the same "standardized" (King James Version) spellings and names as Protestant Bibles (e.g., 1 Chronicles, as opposed to the Douay 1 Paralipomenon, 1–2 Samuel and 1–2 Kings, instead of 1–4 Kings) in the protocanonicals. 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.

a b c d e f The Peshitta excludes 2 John, 3 John, 2 Peter, Jude, and Revelation, but certain Bibles of the modern Syriac traditions include later translations of those books. Still today, the official lectionary followed by the Syriac Orthodox Church and the Assyrian Church of the East, present lessons from only the twenty-two books of Peshitta, the version to which appeal is made for the settlement of doctrinal questions. These gifts are things God allows us to do to serve and encourage one another by his power, and they signify that a believer has the Holy Spirit in their lives. They are exercised through faith.Congregation for Divine Worship and the Discipline of the Sacraments (7 May 2001). "Liturgiam Authenticam" (in Latin and English). Vatican City . Retrieved 18 January 2012. Canon 24. 'Furthermore, it is not permissible that the translations be produced from other translations already made into other languages; rather, the new translations must be made directly from the original texts, namely... the Hebrew, Aramaic, or Greek, as the case may be, as regards the texts of Sacred Scripture.' As with the Lutheran Churches, [60] the Anglican Communion accepts "the Apocrypha for instruction in life and manners, but not for the establishment of doctrine", [61] and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same ways as those from the Old Testament". [62] The Protestant Apocrypha contains three books (3 Esdras, 4 Esdras and the Prayer of Manasseh) that are accepted by many Eastern Orthodox Churches and Oriental Orthodox Churches as canonical, but are regarded as non-canonical by the Catholic Church and are therefore not included in modern Catholic Bibles. [63] a b c 2 Ezra, 3 Ezra, and 3 Maccabees are included in Bibles and have an elevated status within the Armenian scriptural tradition, but are considered "extra-canonical".