Why does the Catholic Church recognize books not recognized by Protestants?

[Hopefully]

On 1/22/2020 at 6:40 AM, Guest K9Buck said:

May God forgive me for asking, but why did God allow this to become so convoluted?

““In the future I will make this agreement with the people of Israel.” This message is from the Lord. “I will put my teachings in their minds, and I will write them on their hearts. I will be their God, and they will be my people. People will not have to teach their neighbors and relatives to know the Lord, because all people, from the least important to the most important, will know me.” This message is from the Lord. “I will forgive them for the evil things they did. I will not remember their sins.””
‭‭Jeremiah‬ ‭31:33-34‬ ‭

[Guest]

On 1/22/2020 at 7:29 AM, Adstar said:

Well those who have rejected the Gospel of Jesus are given over to deception and delusions so they can add uninspired books and lead themselves down the path to destruction..  God allows people who reject His will to wonder into oblivion..

To put the history into simple terms.. The original Christians declared the 66 books to be inspired.. But some of the Christians believed that other books had some benifit in them but that they where not inspired.. So they declared 66 books conical and the others non-conical.. But the non-conical ones where placed together with the bible for so long that the many regarded them as scripture like the rest..

When the protestant break happened the leaders of the movement decided to only have the inspired books in their Bible and this was seen as a challenge to the authority of the catholic bible that had those non-conical books added.. So the catholic authorities then ( i believe it was in the 1500 ds ) declared the formerly non-conical books to now be the inspired word of God.. over 1000 years after they where declared to not be the inspired word of God..

It took ~400 years to declare what books were to be included in the New Testament.  This was decided by the Catholic Church.  Ethiopian and eastern churches had their own Canons.  One thousands years later, the Reformation created two new canons, one for the Roman Catholic Church and one for the Reformation Churches.  Below is a simplified explanation of how this came about.

Source: New Testament Canon Development

Writings attributed to the Apostles circulated among the earliest Christian communities. The Pauline epistles were circulating, perhaps in collected forms, by the end of the 1st century AD. Justin Martyr, in the mid 2nd century, mentions “memoirs of the apostles” as being read on “the day called that of the sun” (Sunday) alongside the “writings of the prophets.” A defined set of four gospels (the Tetramorph) was asserted by Irenaeus, c. 180, who refers to it directly.

By the early 3rd century, Origen may have been using the same twenty-seven books as in the present New Testament canon, though there were still disputes over the acceptance of the Letter to the Hebrews, James, II Peter, II John, III John, Jude and Revelation, known as the Antilegomena. Likewise, the Muratorian fragment is evidence that perhaps as early as 200, there existed a set of Christian writings somewhat similar to the twenty-seven book NT canon, which included four gospels and argued against objections to them. Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings are claimed to have been accepted by almost all Christians by the middle of the 3rd century.

In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of the books that would become the twenty-seven-book NT canon, and he used the word “canonized” (Greek: κανονιζόμενα kanonizomena) in regard to them. The first council that accepted the present canon of the New Testament may have been the Synod of Hippo Regius in North Africa (393). A brief summary of the acts was read at and accepted by the Councils of Carthage in 397 and 419. These councils were under the authority of St. Augustine, who regarded the canon as already closed. Pope Damasus I’s Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above, or, if not, the list is at least a 6th-century compilation. Likewise, Damasus’ commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West. In c. 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. Christian scholars assert that, when these bishops and councils spoke on the matter, however, they were not defining something new but instead “were ratifying what had already become the mind of the Church.”

Thus, some claim that, from the 4th century, there existed unanimity in the West concerning the New Testament canon, and that, by the 5th century, the Eastern Church, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon. Nonetheless, full dogmatic articulations of the canon were not made until the Canon of Trent of 1546 for Roman Catholicism, the Gallic Confession of Faith of 1559 for Calvinism, the Thirty-Nine Articles of 1563 for the Church of England, and the Synod of Jerusalem of 1672 for the Greek Orthodox.