Not too long ago, a report titled “The Bible in American Life” was released by the Center for the Study of Religion and American Culture at Indiana University–Purdue University Indianapolis. Based on a nation-wide survey on Bible use and knowledge, this report found a number of things, some of the most interesting being:
— About 50% of Americans read “scripture” at any point during the last year; 48% of Americans read the Bible at some point last year
— 9% of American read their Bibles daily
— The King James Bible is the most popular English Bible translation by far
— The favorite passage among Bible readers is Psalm 23 followed by John 3:16
— Less than half of those reading the Bible sought help in understanding it
— 31% of those reading the Bible did so on the internet; 22% used devices of some sort
— Generally, Protestants read their Bibles more than Catholics, and (theologically) conservative Protestants more than liberal Protestants Continue reading
The past several weeks my Facebook friends have been swapping lists of their “Ten Most Influential/Important Books.” Now, typically social media trends don’t excite me and giving into peer pressure does not sound very enticing. But when it comes to books and reading, the bibliophile within cannot resist. So I gave in. But seeing all those lists got me thinking: we all have books we have read. What about books that we should have read? In other words, are there some books, or at least some types of books, that educated Christian men and women should read in order to understand who we are and how we have gotten where we are culturally?
As both a lover of books and creator of lists, I had made a “Ten Books You Should Read” list before (and, whatever else I’m about to suggest, we should all consult and read the “Canon” of Western Civilization). Never are my lists intended to be “closed canons”, but instead starting points. So I returned to and modified my list of books that every American Christian should read: Continue reading
This article originally appeared at Conciliar Post.
Photo Courtesy of Richard Lee
Every year in America millions of dollars are spent on “education.”1 We have made K-12 schooling a priority, offered every child the chance at a high school diploma, and, more recently, emphasized the importance of a college degree. Yet despite this commitment of time, energy, and money not only are students falling behind internationally on test scores2 and graduating high school unprepared for college,3 but they are also often graduating college unprepared for their careers.4 This has lead many people to conclude that how Americans do education needs to change. Part of the solution to our education woes, I would suggest, is more precisely determining what is meant “education.” Continue reading
Over the next week, Pursuing Veritas will take a look at one of the most influential “family trees” of English Bible translations, that of the King James Version. As one of the most influential editions of the Bible (ever, but especially in the English language family), the 1611 KJV has spawned countless translation “offspring”, editions and translations of the Biblical text that use the KJV as their starting point. While we cannot examine here every permutation of the KJV family, the translations being compared are as follows: the 1611 King James Version, the American Standard Version, the Revised Standard Version, the 1985 King James Version, the New King James Version, the New Revised Standard Version, and the English Standard Version. Over the next several days we will briefly examine the translation histories and philosophies behind each of these versions, consider the effectiveness of each translation, and then offer a brief comparison of each version’s translation of the Great Commission in Matthew 28:19-20. As a result of this series, we argue that the New Revised Standard Version and English Standard Version are the most effective translations from the KJV family for the modern context.
1611 King James Version (Authorized Version)
1611 KJV Title Page
The 1611 edition of the King James Version remains one of the most influential works of literature in the English speaking world over four hundred years after its first publication (Noll). One of King James’ principles of translation for the six teams of scholars who worked on the KJV was that traditional ecclesiastical terms and names such as “church” and “Elijah” be retained and that completion of sense unites be noted in distinct typeface (Brake, 188f; Bruce, 98). Notably, there was some confusion concerning the translation of Jesus’ name was in the 1611 edition, as several versions translated Ἰησους as “Judas” in Matthew 26:36 (Brake, 206). As a translation, the editors of the KJV were driven to present of the truths of scripture and to making the word of God understandable for English readers (Preface, “The Translators to the Reader”). While the stated purpose of the KJV included calls for a translation, “as constant as can be to the original Hebrew and Greek… ” (Bruce, 96), the final version was primarily based upon the 1602 Bishops Bible, and the translators drew upon the translations of Tyndale, Matthew, Coverdale, the Great Bible, and the Geneva Bible, as well as Greek, Latin, and German manuscripts for their translations (Brake, 190). In the 21st century, the 17th century KJV appears quite antiquated; indeed, it takes some level of skill to interpret the spelling conventions of the 1611 edition within the text. However, the cadence and prose of the KJV remains the default reading for many Christians today, and the impact of the 1611 KJV remains unparalleled in the English speaking world.