The question “How did we get the New Testament?” continues to underlie many contemporary theological issues, for rarely do we discuss the social concerns of our day without recourse to the words of Jesus, the Biblical narrative, or history of Christianity. Understanding the history of the New Testament, then, may not only demonstrate the integrity of the New Testament but may also include ramifications for how to understand the entire Bible-worldview more holistically and accurately. Whether you are Roman Catholic, Eastern Orthodox, Mainline Protestant, or Evangelical, understanding how the New Testament came into being perseveres as an important foundation for Christian faith today. In this vein, Stanley E. Porter has written How We Got the New Testament: Text, Transmission, Translation (Grand Rapids: Baker Academic, 2013. 222pgs.), a guide to how the Christian New Testament came into existence and how understanding this process can enliven contemporary expressions of Christianity. Continue reading
Some time ago I published a brief reflection titled “Bible Translations, Not Inspired,” in which I argued that we must not assume that our contemporary Bibles—because they are translations—are the same thing as the inspired (inherent) words of God. While I don’t want to disagree with that post, I do want to reflect upon the inspiration of the scriptures, spurned on by Jaroslav Pelikan’s Whose Bible Is It?, which I’ve been reading the past couple of days.
Occasionally I will run into someone who holds an unusually high view of a certain version or translation of the Bible. This is true across denomination lines: Catholics have the Apocrypha and the Vulgate, the Orthodox have the Septuagint, and various Protestants have their Scofield Reference Bibles, the King James Version, or the dearly-beloved ESV. And because we have our version of the best Bible, clearly our theology must be more fully informed (and therefore accurate). Continue reading
Diversity is fascinating. The world is a big (big) place, full of all sorts of people, places, and ideas. And while certain schools of thought have elevated “diversity” to a buzzword demanding de-institutionalization and the destruction of truth claims, the term does not have to be used in such disproportionate ways. In the historic Christian Church, for example, there has been much faithful diversity–faith and practice that differs according to people, place, and culture, but all faithful in proclaiming Christ as risen from the dead. Unfortunately, American Christians are often either generally unaware of forms of Christianity different than their own or they are staunchly convinced that such people aren’t Christians. While this post isn’t about addressing that particular issue, I do want to briefly note that this perspective has often carried over into considerations of ancient Christianity as well. Continue reading