Rhialto said:What is today the Catholic Bible was hammered out (and I mean that almost literally) during the Nicean Council, than finalized by St. Jerome, with various revisions happening over the years. It consists of the Protestant Old and New Testaments, and a group of 14 or so books called the Apocrypha. Classically these are the books of Judith, Tobit, Maccabees 1 and 2, the Wisdom of Solomon, Ecclesiasticus, and various additions to Esther, and Daniel (all of which were declared canonical by the Roman Catholic Church during the reformation), as well as the First book of Esdras, the Prayer of Manasseh, and the rarely seen anti-apcolypse Esdras 2. Eastern Orthodox churches had as well the 3rd and 4th books of Maccabees, and the 151st Psalm.
And then there are all those books that only appear in the Ethiopian Bible, but I digress here and you digress later.
Now the reasons why these books were left out of the Protestant Bible (or rather, the several Protestant Bibles...) is a rather tangled story. You see, none of these books are found in the Jewish Torah, and so many scholars (St. Jerome among the first of them) considered them of dubious theological value. Many strict Protestants will tell you that the apocryphal books are full of all sorts of evil, perverted things. And they are, to be blunt, talking out their wazoos. The Apocryphal books are found in various copies of the Greek Septuagint, a work written by Greek Jews for easy reading. They aren't full of vile secret Satanic messages--the Greek version of Esther is actually MORE pius than the Hebraic version, which mentions God a record number of times in the Bible--zero.
Furthermore, the Masoretic text--the Hebrew version of Scripture that is used as the basis of translating the modern Christian Old Testament--was actually compiled centuries after the beginning of Christianity. Our oldest manuscripts of the Septuagint are actually older than our oldest manuscripts of the Masoretic text. What is interesting is how one word can make a great big difference theologicall. In the 50th Psalm (51st in the Masoretic), there is a line that says "In[to] sins I was born" in the Septuagint. In the Masoretic, it says "In sin I was conceived". The Septuagint version can be read to mean "I was born into a world full of sin."--which is how Orthodox theology often interprets it. The Masoretic was read by St. Augustine of Hippo to mean that the very act of sexual conception was a sin--which is how Western theology often interprets it.
What is the gaming point of this? It is possible for two very closely-related religions that consult (nearly) the same sources to come up with rather different outlooks. This could also be the case in a Crusaders campaign.