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''See also:'' [[Bible memorization]]
''See also:'' [[Bible memorization]]
[[Bible memorization]] has had a number of proponents and practioners throughout Christian history. For example, [[Thomas Aquinas]], [[Martin Luther]], [[Hank Hanegraaff]] were advocates of memorizating the Bible. (Thomas Aquinas and Hank Hanegraaf memorized an extensive portion of the Bible).).
[[Bible memorization]] has had a number of proponents and practitioners throughout Christian history. For example, [[Thomas Aquinas]], [[Martin Luther]], [[Hank Hanegraaff]] were advocates of memorizating the Bible. (Thomas Aquinas and Hank Hanegraaf memorized an extensive portion of the Bible).).
==Books of the Bible==
==Books of the Bible==
|-
|-
|Genesis, 1440-1400 B.C.
|Genesis, 1440-1400 B.C.
|Matthew, A.D. 60-65
|Matthew, A.D. 60–65
|-
|-
|Exodus, 1440-1400 B.C.
|Exodus, 1440-1400 B.C.
|Mark, A.D. 60-65
|Mark, A.D. 60–65
|-
|-
|Leviticus, 1440-1400 B.C.
|Leviticus, 1440-1400 B.C.
|Luke, A.D. 58-65
|Luke, A.D. 58–65
|-
|-
|Numbers, 1440-1400 B.C.
|Numbers, 1440-1400 B.C.
|-
|-
|Deuteronomy, 1440-1400 B.C.
|Deuteronomy, 1440-1400 B.C.
|Acts, A.D. 58-65
|Acts, A.D. 58–65
|-
|-
|Joshua, 1400-1360 B.C.
|Joshua, 1400-1360 B.C.
|-
|-
|2nd Samuel<ref>[https://bible.org/article/introduction-book-first-samuel Bible.org Introduction to First Samuel]</ref>
|2nd Samuel<ref>[https://bible.org/article/introduction-book-first-samuel Bible.org Introduction to First Samuel]</ref>
|Ephesians, A.D. 62-63
|Ephesians, A.D. 62–63
|-
|-
|1st Kings, 609-600 B.C.
|1st Kings, 609-600 B.C.
|Philippians, A.D. 58-60
|Philippians, A.D. 58–60
|-
|-
|2nd Kings, 609-600 B.C.
|2nd Kings, 609-600 B.C.
|Colossians, A.D. 61-63
|Colossians, A.D. 61–63
|-
|-
|1st Chronicles, c. 400 B.C.
|1st Chronicles, c. 400 B.C.
|-
|-
|Ezra, c. 400 B.C.
|Ezra, c. 400 B.C.
|1st Timothy, A.D. 62-65
|1st Timothy, A.D. 62–65
|-
|-
|Nehemiah, c. 400 B.C.
|Nehemiah, c. 400 B.C.
|2nd Timothy, A.D. 65-66
|2nd Timothy, A.D. 65–66
|-
|-
|Esther, 464-425 B.C.
|Esther, 464-425 B.C.
|-
|-
|Psalms, 1004-965 B.C.
|Psalms, 1004-965 B.C.
|Hebrews, A.D. 63-64
|Hebrews, A.D. 63–64
|-
|-
|Proverbs, 965-925 B.C.
|Proverbs, 965-925 B.C.
|James, A.D. 63-64
|James, A.D. 63–64
|-
|-
|Ecclesiastes, 965-925 B.C.
|Ecclesiastes, 965-925 B.C.
|-
|-
|Isaiah, 785-697 B.C.
|Isaiah, 785-697 B.C.
|1st John, A.D. 90-100
|1st John, A.D. 90–100
|-
|-
|Jeremiah, 587-538 B.C.
|Jeremiah, 587-538 B.C.
|2nd John, A.D. 90-100
|2nd John, A.D. 90–100
|-
|-
|Lamentations, 587-538 B.C.
|Lamentations, 587-538 B.C.
|3rd John, A.D. 90-100
|3rd John, A.D. 90–100
|-
|-
|Ezekiel, 592-572 B.C.
|Ezekiel, 592-572 B.C.
|Jude, c. A.D. 70-75
|Jude, c. A.D. 70–75
|-
|-
|Daniel, 539-520 B.C.
|Daniel, 539-520 B.C.
|Revelation, A.D. 96-98
|Revelation, A.D. 96–98
|-
|-
|Hosea, 753-731 B.C.
|Hosea, 753-731 B.C.
Mainline Protestantism, represented in the major Protestant churches, denominations, sects and their seminaries, has greatly been affected by "modernism" based on advanced scholarly research, especially from Germany in the 19th century. Those who abused the legitimate tools "Higher Criticism" chose as a fundamental liberal [[premise]] to ignore God's participation in the production of Scripture. Prime among these theories is the Documentary theory of Penteteuch origins (Wellhausen-Graff) which posits that Moses wrote little or nothing. Instead, they propose that the Bible originated in four unknown hypothetical sources coming from various periods. These four sources are termed J (for the use of "Jehovah" for the name of God), E (for the use of "Elohim"), P (priestly), and D (Deuteronomic). The "spirit" of the New Testament (according to their understanding of what they think is the probable main attitude of the writers, derived from the overall impression gained from a generally humanist religious point of view) is far more important than the text of either Testament for modern Protestant theology.
Mainline Protestantism, represented in the major Protestant churches, denominations, sects and their seminaries, has greatly been affected by "modernism" based on advanced scholarly research, especially from Germany in the 19th century. Those who abused the legitimate tools "Higher Criticism" chose as a fundamental liberal [[premise]] to ignore God's participation in the production of Scripture. Prime among these theories is the Documentary theory of Penteteuch origins (Wellhausen-Graff) which posits that Moses wrote little or nothing. Instead, they propose that the Bible originated in four unknown hypothetical sources coming from various periods. These four sources are termed J (for the use of "Jehovah" for the name of God), E (for the use of "Elohim"), P (priestly), and D (Deuteronomic). The "spirit" of the New Testament (according to their understanding of what they think is the probable main attitude of the writers, derived from the overall impression gained from a generally humanist religious point of view) is far more important than the text of either Testament for modern Protestant theology.
====Orthodox Jewish critique of Documentary theory====
====Orthodox Jewish critique of Documentary theory====
Jewish Orthodox scholars have pointed to flaws in the Documentary Hypothesis. For instance, Orthodox Jewish Scholar Cassuto has pointed out that rather than the names for God varying according to author and period, they vary according to emphasis from the same period, that of Moses - "Jehovah" being used for God in his dealing with His covenental people Israel, and "Elohim" being used when His dealings with mankind are emphasized. Likewise the two terms usually translated "making a covenant", ''lkhrot brit'' (to "cut" a covenant) and ''lehaqim brit'' (to "raise" a covenenat) are not from two sources but mean two different things - to initiate a covenant and to fulfill a covenant.
Jewish Orthodox scholars have pointed to flaws in the Documentary Hypothesis. For instance, Orthodox Jewish Scholar Cassuto has pointed out that rather than the names for God varying according to author and period, they vary according to emphasis from the same period, that of Moses - "Jehovah" being used for God in his dealing with His covenental people Israel, and "Elohim" being used when His dealings with mankind are emphasized. Likewise the two terms usually translated "making a covenant", ''lkhrot brit'' (to "cut" a covenant) and ''lehaqim brit'' (to "raise" a covenenat) are not from two sources but mean two different things - to initiate a covenant and to fulfill a covenant.
Vernacular translations into English and other languages have been authorized by the [[Holy See]] since as early as A.D. 600. Partial translations of the Bible into languages of the English people can be traced back to the end of the 7th century, including translations into Old English and Middle English.<ref>[http://www.bible-researcher.com/anglosaxon.html Anglo-Saxon Versions of Scripture (A.D. 600–1150)] (bible-researcher.com)</ref> A number of Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.<ref>See Roberts, Jane (2011). “Some Psalter Glosses in Their Immediate Context”, in ''Palimpsests and the Literary Imagination of Medieval England'', eds. Leo Carruthers, Raeleen Chai-Elsholz, Tatjana Silec. New York: Palgrave Macmillan, pp. 61-79, which looks at three Anglo-Saxon glossed psalters and how layers of gloss and text, language and layout, speak to the meditative reader.<br/>See Marsden, Richard (2011), "The Bible in English in the Middle Ages", in The Practice of the Bible in the Middle Ages: Production, Reception and Performance in Western Christianity (New York: Columbia University Press, 2011), pp. 272-295.</ref>
Vernacular translations into English and other languages have been authorized by the [[Holy See]] since as early as A.D. 600. Partial translations of the Bible into languages of the English people can be traced back to the end of the 7th century, including translations into Old English and Middle English.<ref>[http://www.bible-researcher.com/anglosaxon.html Anglo-Saxon Versions of Scripture (A.D. 600–1150)] (bible-researcher.com)</ref> A number of Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.<ref>See Roberts, Jane (2011). “Some Psalter Glosses in Their Immediate Context”, in ''Palimpsests and the Literary Imagination of Medieval England'', eds. Leo Carruthers, Raeleen Chai-Elsholz, Tatjana Silec. New York: Palgrave Macmillan, pp. 61-79, which looks at three Anglo-Saxon glossed psalters and how layers of gloss and text, language and layout, speak to the meditative reader.<br/>See Marsden, Richard (2011), "The Bible in English in the Middle Ages", in The Practice of the Bible in the Middle Ages: Production, Reception and Performance in Western Christianity (New York: Columbia University Press, 2011), pp. 272-295.</ref>
The age of Middle English (1066-1500) beginning with the Norman conquest and ending about 1500 covers the period of authorized and unauthorized Middle English Bible translations.
The age of Middle English (1066–1500) beginning with the Norman conquest and ending about 1500 covers the period of authorized and unauthorized Middle English Bible translations.
===Heresies based on abusive use of vernacular translations===
===Heresies based on abusive use of vernacular translations===