When it was decided what was to be included in the King James Bible what was excluded, by whom, How come?

The DAMAGE and HIJACKING of the Christian faith started with The First Council of Nicea

The First Council of Nicaea, convoked by the Roman Emperor Constantine the Great in AD 325, was the first ecumenical4 conference of bishops of the Christian Church.

The purpose of the council (also called a synod) was to resolve disagreements in the Church of Alexandria over the nature of Jesus in relationship to the Father: in particular whether Jesus was of the same or of similar substance as God the Father. St. Alexander of Alexandria took the first position; the popular presbyter Arius, from whom the term Arian controversy comes, took the second. The council decided against the Arians. Another result of the council was an agreement on the date of the Christian Passover, now called Easter, the most important feast of the Church's life. The council decided in favour of celebrating Passover on the first Sunday after the spring equinox, independently of the Bible's Hebrew Calendar (see also Quartodecimanism), and authorized the Bishop of Alexandria (presumably using the Alexandrian calendar) to announce annually the exact date to his fellow bishops.

The Council of Nicaea was historically significant because it was the first effort to attain consensus in the church through an assembly representing all of Christendom."It was the first occasion for the development of technical Christology".Further, "Constantine in convoking and presiding over the council signaled a measure of imperial control over the church."With the creation of the Nicene Creed, a precedent was established for subsequent general councils to create a statement of belief and canons which was intended to become orthodox for all Christians. It would serve to unify the Church and provide a clear guideline over disputed matters on what it meant to be a practicing Christian, a momentous event in the history of the Church and subsequent history of Europe.

Character

The first Council of Nicaea was the first general gathering of bishops from the whole Church, to resolve differences of faith that had arisen and to define clearly the faith received from the apostles. In this council, Church and State acted together. Earlier councils, such as the Council of Jerusalem, had resolved important questions, to be sure. Now, the Council of Nicaea formulated a definitive statement against a growing heresy, a profession of faith intended to clarify and defend the heritage of true belief. This council had a worldwide effect, for the whole Church.

In Arianism lay a great obstacle to concord of the Church and the unity of the Byzantine Empire. Accordingly, for the summer of AD 325, the bishops of all provinces were summoned to Nicaea in Bithynia, a place easily accessible to the majority of the bishops, especially those of Asia Minor, Syria, Palestine, Egypt, Greece, and Thrace.

Attendees

Constantine had invited all 1800 bishops of the Christian church (about 1000 in the east and 800 in the west).

The number of participating bishops cannot be accurately stated: Eusebius of Caesarea (Life of Constantine 3.8) counted 250, Athanasius of Alexandria (Ad Afros Epistola Synodica 2) counted 318, Eustathius of Antioch (Theodoret H.E. 1.7) counted 270, all three were present at the council. Later, Socrates Scholasticus (H.E. 1.8) recorded more than 300, Evagrius (H.E. 3.31), Hilarius (Contra Constantium), Jerome (Chronicon) and Rufinus recorded 318.

The participating bishops were given free travel to and from their episcopal sees to the council, as well as lodging. These bishops did not travel alone; each one had permission to bring with him two presbyters and three deacons, so the total number of attendees would have been above 1500. Eusebius speaks of an almost innumerable host of accompanying priests, deacons, and acolytes.

A special prominence was also attached to this council because the persecution of Christians had just ended with the February 313 Edict of Milan by Constantine and Licinius.

As a matter of record, the Eastern bishops formed the great majority. Of these, the first rank was held by the three archbishops: Alexander of Alexandria, Eustathius of Antioch, and Macarius of Jerusalem. Many of the assembled fathers, e.g,. Paphnutius of Thebes, Potamon of Heraclea and Paul of Neocaesarea, had stood forth as witnesses of the faith, and came to the council with the marks of persecution on their faces. Other remarkable attendees were Eusebius of Nicomedia, Eusebius of Caesarea, Nicholas of Myra, Aristakes of Armenia, Jacob of Nisibis, a former hermit and Spyridion of Trimythous who even while a bishop made his living as a shepherd. From foreign places there came a Persian bishop John, a Gothic bishop Theophilus and Stratophilus, bishop of Pitiunt in Egrisi (located at the border of modern-day Russia and Abkhazia outside of the Byzantine empire).

The Latin-speaking provinces sent at least five representatives: Marcus of Calabria from Italy, Cecilian of Carthage from Africa, Hosius of Córdoba from Hispania, Nicasius of Dijon from Gaul, and Domnus of Stridon from the province of the Danube.

Among the assistants were Athanasius of Alexandria, a young deacon and companion of Bishop Alexander of Alexandria, who distinguished himself as the "most vigorous fighter against the Arians," and similarly Alexander of Constantinople, then a presbyter, as representative of his aged bishop.

Agenda and procedure

The agenda of the synod were:

The Arian question,

The celebration of Passover, Now Called Easter,

The Meletian schism,

The Father and Son one in purpose or in person

The baptism of heretics, and

The status of the lapsed in the persecution under Licinius.

The council was formally opened May 20, in the central structure of the imperial palace, with preliminary discussions on the Arian question. In these discussions, some dominant figures were Arius, with some adherents, especially Bishop Eusebius of Nicomedia, Bishop Theognis of Nice, and Bishop Maris of Chalcedon. Hosius of Cordova may well have been the chairman of the deliberations. After being in session for an entire month, the council promulgated on June 19 the original Nicene Creed. This profession of faith was adopted by the overwhelming majority of bishops present. The emperor Constantine was present as an observer.

From the beginning of the gathering, the Arians and the orthodox were vocal in their opposition. The Arians were led by Eusebius of Nicomedia.

Eusebius of Caesarea called to mind the baptismal creed (symbol) of his own diocese at Caesarea in Palestine, as a form of reconciliation. The majority of the bishops agreed with him. For some time, scholars thought that the original Nicene Creed was based on this statement of Eusebius. Today, most scholars think that this Creed is derived from the baptismal creed of Jerusalem, as Hans Lietzmann proposed. Another possibility is the Apostle's Creed.

In any case, as the council went on, the orthodox bishops won approval of every one of their proposals. It is evident that the convinced Arians were very much a minority. It is also evident that the bishops expressed a firm dogmatic consensus, in direct opposition to the central tenets of Arianism.

Jesus Christ is described as "God from God, Light from Light, true God from true God."

Jesus Christ is said to be "begotten, not made."

Finally, he is said to be "from the substance of the Father." No follower of Arius could say these words as a profession of faith.

Of the third article only the words "and in the Holy Spirit" were left; the original Nicene Creed ended with these words. Then followed immediately the canons of the council. So, instead of a more neutral baptismal creed, as proposed by Eusebius, the council promulgated the uncompromising anti-Arian Nicene Creed. From earliest times, various creeds served as a means of identification for Christians, as a means of inclusion and recognition, especially at baptism. In Rome, for example, the Apostles' Creed was popular, especially for use in Lent and the Easter season. Now, one specific creed was used to define the Church's faith clearly, to include those who professed it, and to exclude those who did not.

The text of this profession of faith is preserved in a letter of Eusebius to his congregation, in Athanasius, and elsewhere. Although the most vocal anti-Arians, the Homoousians (from the Koine Greek word translated as "of same substance" which was condemned at the Council of Antioch in 264-268), were in the minority, the Creed was accepted by the council as an expression of the bishops' common faith and the ancient faith of the whole Church.

Bishop Hosius of Cordova, one of the firm Homoousians, may well have helped bring the council to consensus. At the time of the council, he was the confidant of the emperor in all Church matters. Hosius stands at the head of the lists of bishops, and Athanasius ascribes to him the actual formulation of the creed. Great leaders such as Eustathius of Antioch, Alexander of Alexandria, Athanasius, and Marcellus of Ancyra all belonged to the anti-Arian party. So, the Homoousians gained the final victory.

In spite of his sympathy for Arius, Eusebius of Caesarea accepted the decisions of the council, accepting the entire creed. The number of bishops in opposition was small. After a month of discussion, there were only two adherents of Arius who remained steadfast, Theonas of Marmarica in Libya, and Secundus of Ptolemais. Of three others on whom Arius might have counted, Maris of Chalcedon finally agreed to the whole creed. Similarly, Eusebius of Nicomedia and Theognis of Nice also agreed, except for the explicitly anti-Arian statements.

Now, the emperor actually carried out his previous threat; everybody who refused to endorse the Creed had to face exile from the empire. Arius, Theonas, Secundus, Eusebius of Nicomedia, and Theognis were excommunicated. The works of Arius were ordered to be confiscated and consigned to the flames, although there is no evidence that this occurred. Nevertheless, the controversy, already festering, continued, in various parts of the empire.

Then the bishops began proceedings against the Meletian schism. Its founder was suspended from his office but not degraded or exiled.

Finally, the council promulgated twenty new church laws, called canons, (though the exact number is subject to debate), that is, unchanging rules of discipline. The twenty as listed in the Nicene and Post-Nicene Fathers are as follows:

1. prohibition of self-castration; (see Origen)

2. establishment of a minimum term for catechism;

3. prohibition of the presence in the house of a cleric of a younger woman who might bring him under suspicion;

4. ordination of a bishop in the presence of at least three provincial bishops and confirmation by the metropolitan;

5. provision for two provincial synods to be held annually;

6. exceptional authority acknowledged for the bishops of Alexandria and Rome, for their respective regions;

7. recognition of the honorary rights of the see of Jerusalem;

8. provision for agreement with the Novatians;

9–14. provision for mild procedure against the lapsed during the persecution under Licinius;

15–16. prohibition of the removal of priests;

17. prohibition of usury among the clergy;

18. precedence of bishops and presbyters before deacons in receiving Holy Communion, the Eucharist;

19. declaration of the invalidity of baptism by heretics;

20. prohibition of kneeling during the liturgy, on Sundays and in the fifty days of Eastertide ["the pentecost"]. Standing was the normative posture for prayer at this time, as it still is among the Eastern

Orthodox. (In time, Western Christianity adopted the term Pentecost to refer to the last Sunday of Eastertide, the fiftieth day.) For the exact text of the prohibition of kneeling, in Greek and in English translation, see canon 20 of the acts of the council.

On July 25, 325, in conclusion, the fathers of the council celebrated the emperor's twentieth anniversary. In his valedictory address, Constantine again informed his hearers how averse he was to dogmatic controversy; he wanted the Church to live in harmony and peace. In a circular letter, he announced the accomplished unity of practice by the whole Church in the date of the celebration of Christian Passover (now called Easter).

The synod was not decisive, however. Arius as well as the friends punished with him and the Meletians regained nearly all rights they had lost, moreover Arianism continued to spread and to cause division in the Church, during the remainder of the fourth century

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Some of the lost gospels are found at this website

http://www.nd.edu/~dlheureu/Home.htm

Actually, the King James Bible is a translation into English in the 1600's of the books of the Bible that had already been chosen centuries before. So the excluded materials were excluded long before that. There was for a very, very long time a very great deal of social and political in-fighting and disputation and burnings and killings. Moreover, much of the New Testament was written long, long after the events it purports to describe.

If you are a person of faith in Christianity, I would not recommend that you look too deeply into any of this. It is very challenging, not only as an enterprise, but also to faith.

But I'll give you some starters. Sorry that I don't know the names of the authors anymore, but these books will start you off:

James the Brother of Jesus.

Those Incredible Christians.

Holy Blood, Holy Grail. [Grain of salt here, but has valuable and valid viewpoints on many issues]

Search terms: Nag Hammadi, Dead Sea Scrolls, History of Christianity....

The King James is a translation from Hebrew, and not a revision to include or exclude information. To get any further back you will have to study the Hebrew texts, so the best bet is to use the King James if you can understand it. The is a free Bible download called E-Sword, which has some really good commentaries from very renowned scholars (which I will insert into the Source section). I find these very thought provoking and helpful when I have trouble understanding a passage.

Enjoy!

you're appropriate that the unique KJV contained 80 books. The Latin Vulgate, which remains the respected Bible of the Roman Catholic Church, has 80 books. 14 of those books are categorised, "sensible to examine, yet no longer inspired" interior the introduction. despite the fact that, you're puzzled a pair of few issues: a million. The Torah is the 1st 5 books of the old testomony. You stated you at the instant are not searching for the Torah, however the Bible you have stumbled on includes it. Genesis, Exodus, Leviticus, Numbers and Deuteronomy, those are the books which our Jewish acquaintances call the Torah. 2. until 1546, no church team conventional those extra 14 books as Scripture. 3. the extra 14 books have been rejected by using the Jews as Scripture in approximately 50 advert. 4. there is an exciting article you ought to examine, written by using an exceedingly sensible dude, in this very subject. 5. i might propose you examine it. 6. once you first arise with that e book of a million Macabbees seem up those 3 verses: a million Maccabees 4:40 six And laid up the stones interior the mountain of the temple in a handy place, until there ought to come a prophet to shew what must be finished with them. a million Maccabees 9:27 So replaced into there a great ailment in Israel, the like whereof replaced into no longer by using fact the time that a prophet replaced into no longer seen between them. a million Maccabees 14:40-one additionally that the Jews and clergymen have been nicely delighted that Simon must be their governor and extreme priest for ever, until there ought to arise a unswerving prophet; 7. Now ask your self what those 3 verses propose. examine all of it, exceedingly the Gospel of John.

The entire King James version of the bible was controlled by King James himself. The Gospel of Judas along with other letters written by some Saints were also excluded. The early church also had some imput about what was to be included.

By the way I was the person asking about the word Clontology. According to what I was told, Clontology looks at the concept of where we came from... actually from one single source. Similar to that of human cloning. The only difference is Clontology looks at the spiritual side of the actual source of our being.

The canon of the Bible has nothing to do with which translation you are reading. Translators don't decide which books to include or not, they just translate. And as the King James is just a translation of Greek and Hebrew originals, it has the same books as any bible. You can get it with apocrypha and without.

The apocrypha (or deuterocanonicals) consist of:

1. Daniel (additional material)

2. Esther (additional material)

3. Judith

4. Tobit

5. Maccabees

6. 2 Maccabees

7. Wisdom of Sirach

8. Wisdom of Solomon

This version of the KJV includes the deuterocanonicals:

http://etext.virginia.edu/kjv.browse.html

Start with Bart Erhman's Lost Christianities. Proceed from there. Good luck!

P.S. The original Bible was not the King James. KJV is an early English translation. The Bible had already been translated umpteen times by then.

The Pistis Sophia have been around since around 150 A.D. Pope Damasus, in 382, seems to be the first to edit the bible, the most books in a current version is the Oriental Orthodox, the apocrypha books were removed in the 1820's, lost books were discovered in the Dead Sea scrolls and Nag Hammadi, Gnostics have been reading some of these lost books all along.

Well, as an avid student of religions of the world, King James of England hired some very intellectual people to chuck the books out he didn't like. The College of St Thomas Moore will teach you anything about early church history that you want to know and MOST of the professors will not treat you bad for being any other religion... the provost Dr Patrick will tell you that he told the Pope (which he did know prior to his death!) that I need to get right with God and go to confession! I did get right with god and went to confession... Just not Catholic confession!

Ha Ha

The College of St Thomas Moore is in Fort Worth in the best state and country in the world AKA Texas and you can find them at CSTM.edu for some more info...

Good luck and keep me posted.

Dont behave like a Muslim.Books are written and not threw down from the sky by someone.

The bible is a compilation of people's letters addressed to different places or audience as we call it.When delegates to the Church Council met they first set a canon,so differnt delegates from their Churches brought letters that apostles have ever written to them. Ex.The delegate from Ephesus bought all the letters that they have in their from the apostles.The canon determined which letters were relevant to Church work and which are not.So you really got problem if you want to look for the other letters that were not included.Even the writers did not know that their correspondences was going to be preserved as A Holy Bible.So you just accept what you have and be grateful for the faithful who preceeded you.I dont think you want to prove more accurate than them.

the KJV was written from the original text. the one of the popes in the Vatican removed some of the books. if you read the bible it tells you that more info on certain people are found in books that aren't there for us to read. it is believed that the way of living was considered to much to handle so he removed them so that we could get away with more.i think that most of the books were found and admiralbob77 has given you an excellent source for accessing them.