『To Be, or Not to Be, God-Breathed? | 2 Kings 17:13-14』のカバーアート

To Be, or Not to Be, God-Breathed? | 2 Kings 17:13-14

To Be, or Not to Be, God-Breathed? | 2 Kings 17:13-14

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 Lord's Day: February 15, 2026 Preacher: Carlos Montijo Series: It Is Written: Scripture Alone Topic: Authority Scripture: 2 Kings 17:13–14; Nehemiah 8:1–8; Psalm 119:1; Matthew 23:1–3; Romans 3:2; Colossians 1:9–10; Psalm 19:7–8 13Yet Yahweh warned Israel and Judah by the hand of all His prophets and every seer, saying, “Turn from your evil ways and keep My commandments, My statutes according to all the law which I commanded your fathers, and which I sent to you by the hand of My slaves the prophets.” 14However, they did not listen, but stiffened their neck like their fathers, who did not believe in Yahweh their God. 2 Kings 17:13–14 The OT is full of the same synecdoches we saw in the NT that point to either a larger part of, or the whole of, the OT—the Law, the Prophets, the Law and the Prophets, etc. I. To Be, or Not to Be, God-Breathed? That Is the Church’s Question II. The Jews, the Pharisees, and Josephus III. The Roman Catholic Church-State Pope Boniface VIII, Unam Sanctam: “…we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.”[1]The early church was highly varied and diverse, not monolithic, and in many ways was unlike any of the major denominations we see today. IV. The Roman Catholic Canon The first time that the Roman Catholic Church defined her canon of the Bible dogmatically—was during the Council of Trent (1546): "But if any one receive not, as sacred and canonical, these same books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition; and knowingly and deliberately despise the traditions aforesaid; let him be anathema [eternally condemned].” V. Eastern Orthodoxy: The Other “One True Church” & Her Bible(s) Russian Orthodox Catechism of Philaret (1782-1867) of Moscow (1830), "Examined and Approved by the Most Holy Governing Synod [of the Russian Orthodox Church], and Published for the Use of Schools, and of all Orthodox Christians, by Order of His Imperial Majesty," affirms the Protestant canon instead, contradicting the earlier 1672 Synod of Jerusalem. VI. The Russian Orthodox Canon of Scripture VII. The 1672 Council of Jerusalem “The 1672 Synod of Jerusalem…rejected any further attempts at reformulation [and reformation] of Orthodox teachings and strengthened Orthodox beliefs against both the Protestant Reformation and Catholicism. The Synod produced...the Confession of Dositheus (Patriarch of Jerusalem), in which point by point it refuted Cyril [Lucaris’] eighteen points. In addition, it added four catechetical style questions that defended the restriction of reading and study of Scripture to the priests, defended the role of tradition, as well as a lengthy defense of the veneration of icons and prayers to the saints [and defined the canon of Scripture to go against Protestantism].”[2] We meet on Sundays for worship at 10:00am: ThornCrown Covenant Baptist Church4712 Montana Ave El Paso, Texas 79903 Contact us at: web: ThornCrownCovenant.Churchcall/text: (915) 843-8088email: ThornCrownCovenantBChurch@gmail.com Scripture quotations marked LSB are from the (LSB®) Legacy Standard Bible®, Copyright © 2021 by The Lockman Foundation. Used by permission. All rights reserved. Managed in partnership with Three Sixteen Publishing Inc. LSBible.org and 316publishing.com [1] Unam Sanctam - Papal Encyclicals, Pope Boniface VIII (December 24, 1294 - October 11, 1303), 18 November 1302 . [2] ‘The Confession of Dositheus (The Eastern Orthodox Synod of Jerusalem of 1672)’, ed. by Dennis Bratcher, The Voice, .
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